For Better Sleep Ghulamreza Abhari

F©r
Better
Sleep
GholamReza Heidari Abhari
:
;
■
;
i
For
Better
Sleep
GholamReza Heidari Abhari
*
a i•• —•
IN THE NAME OF ALLAH,

THE MOST BENEFICENT, THE MERCIFUL
I
!
•:
‘
I
■
i
Heidari Abhari Gholani Reza tA «L*>■
For Batler Sleep/ Gholani Reza Heidary Abhari: Translated by Ali Raza Rizvi.
- trur-t.u /pj
ISBN: 978-964-219-448-3
V *U»M ^t-i „
jL* “ *-»*>*
A* “7
jj jl* vi>- - *7*1^ -T
C—— y,)> -l
Razavi, Ali Raza
T<V/IA« BPtTT/â/^4twl*l4aT
T-VVW14 .jUl »rvr
For Batter Sleep

Author: Gholam Reza Heidary Abhari
Translated by Ali Raza Rizvi
Publisher: Ansariyan Publications
First Edition 2014 -1436 - 1393
Quds Press
Quantity: 1000
No. of pages: 136
Size: 148 x 2 10 mm
ISBN: 978-964-219-448-3
ALL RIGHTS RESERVED AND RECORDED FOR THE PUBLISHER
ANSARIYAN PUBLICATIONS
P.O. Box 187
22, Shohada Str. - Qum
Islamic Republic of Iran
Tel: 0098 25 37741744 Fax 37742647
Email: Int_ansarian@yahoo.com
www.ansariyan.org & www.ansariyan.ir
For Better Sleep
Contents
Foreword 9
Chapter 1: The Need for Sleep Etiquette 13
a.The Effects of Improper Sleep 17
i.Weakness and Ill-Health 17
ii.Increase in Personal Failures 18
iii.Psychological and Emotional Problems 18
iv.A State of Mental Confusion 19
v.Premature Aging 20
vi. Accident Prone Behavior 20
vii. Loss of Natural Beauty 21
Chapter 2: Good Eating Habits = Good Sleeping 24
b. Avoid Excessive Eating 26
c. Eat Slowly and Calmly 28
d. Maintain a Gap Between Dinner and Sleep 29
e. Do Not Consume Stimulants Close to Bedtime 30
Chapter 3: Health Issues Related to Sleep 31
a. Oral Hygiene 32
b. Going to the Toilet
34
Contents
c. Washing Your Hands Before Sleep 37

Chapter 4: Utilizing the Spiritual Benefits of WucÛ 39
Chapter 5: The Place of Sleep 42
a. Do Not Sleep on an Unenclosed Rooftops 43
b. Do Not Forget the Need for Fresh Air 44
c. Do Not Sleep Alone 44
d. Be Careful about the Temperature 45
e. Sleeping in a Clean Place 46
f. Choosing the Color of Your Room 48
g. Slowly Reduce the Light in Your Room 50
h. Sleep in a Place Free from Distractions 51
i. Reduce the Level of Noise 54
Chapter 6: The Time of Sleep 56
Pre-Noon Siesta (Qaylulah) 59
1. Sleeping Between the Time of Fajr Prayers and Sunrise 61
2. Sleeping at the Beginning of a Day 63
3. Sleeping at ‘A$r (the mid-afternoon) 65
4. Sleeping Before Tsha Prayers 67
5. Sleeping While Ritually Impure 67
Chapter 7: Calming the Heart by Remembering God 69
1. The Elimination of Fear 69
2. Forgetting the Troubles of Daily Life 72
3. Emotional Well Being Equals Comfortable Sleep 73
4. A Critique of Western Ideas Regarding Relaxation 74
Chapter 8: The Various Supplications Recited Before Sleep 81
1. Specific Supplications 82
Chapter 9: The Bed 107
For Better Sleep
Chapter 10: Modesty in Sleep 109

Chapter 11: Bodily Posture During Sleep 113
Chapter 12: The Remembrance of Death 119
An Answer to a Common Question 123
Chapter 13: Self-Accountability 125
Chapter 14: The Duration of Sleep 128
Chapter 15: Remembering God While Waking up 134
Chapter 16: A Checklist for Better Sleep 135
!
FOREWORD
In the name of Allah, the Most Beneficent,

the Most Merciful
Foreword
This book deals with the etiquette of sleep in accordance

with the teachings of the Ahl al-Bayt (as) and discusses
the ways and means of improving the quality of our daily
slumber. In the very beginning of this volume we have
provided the reader with a detailed description of why we
have chosen to research and write upon the issue of sleep.
However, before moving on, it is important to draw the
readers attention to a number of salient points:
1. The book you hold in your hands is part of a larger
collection of writings that seek to address various matters
related to human sleep, while simultaneously debunking
numerous superstitions that have become popular with
regards to this issue. This complete collection will soon be
ready and available.
2. Researching and writing upon topics related to sleep
is not a new phenomenon amongst Muslim scholars.
Muhaddith Nurl, author of the book Dar al-Islam, and the
For Better Sleep
honorable martyr Dr. Sayyid Rida Paknijad \ author of the

book Awwalin Danishgah wa Akhirln Payamber, represent
but two such examples. Apart from authors who have
written books exclusively upon the topic of “sleep,” scholars
specializing in the narration of prophetic traditions have
always dealt with the issue within chapters related to
ahadith pertaining to this particular matter. Therefore, we
understand that whereas the study of sleep enjoys a rich
and lengthy history within Islamic academic culture, it
is nevertheless a comparatively new field of research for
academics within non-Islamic societies.
3. Supplementing the teachings and traditions of the Ahl
al-Bayt (as), the current volume will also provide the reader
with certain bits of scientific evidence which will equip him
or her to better comprehend the ahadith of the Holy Prophet
(SAW) and the immaculate Imams (as).
4. While quoting information from Western sources, we
have also paid a necessary amount of attention to critically
analyze any and all weak and unsubstantiated claims that
1. Translator’s Note: Dr. Muhammad Rida Paknijad was a doctor, scholar, student
of Islamic sciences, political activist, revolutionary and member of the Islamic
Republic Party. He was well known and widely respected inside Iran both for his
academic writings and political struggle against the Shah’s dictatorial regime.
After the Islamic revolution, he was elected a member of the Parliament and
remained a leading member of the Islamic Republic Party until his martyrdom,
alongside Ayatullah Dr. Beheshti and seventy-five other party members, in a
terrorist bombing at the party headquarters in Tehran. His magnum opus is a 110
volume book titled Awwalin Danishgah wa Akhirm Payamber that reveals the
correlation between many Islamic teachings and the findings of modern medical
science. Only 40 of these 110 volumes have as yet been published within Iran.
May Allah sanctify his soul.
FOREWORD
may be found therein. We believe that, without doubt, one

must not shy away from utilizing the knowledge generated
by other cultures, however, this does not mean that one
should surrender completely to everything which that
culture may claim to offer. Such surrender, of course, can
yield nothing but a gradual erosion or distortion of ones
own cultural identity.
5. The author believes that there is a great difference
between the “publication” of ahadith and their
“dissemination” within society. The first of these two
activities does not necessarily lead to creating a greater
and deeper understanding of religious truths within the
minds of the masses. In fact, in many such instances, the
needs, capabilities and tastes of the audience are not taken
into consideration. However, if an authors purpose is the
dissemination of religious teachings within society, then
he would naturally adjust his writing content and style
to better suit the intellectual, cultural, and even artistic
requirements, aptitudes and interests of his target audience.
6. Whenever an intellectual, cultural and educational
need exists within a society, people cannot be expected to
wait in abeyance, while the religious and academic leaders
of that society slowly try to find a domestically compatible
solution to that problem. Rather, they move towards any
and all readily available solutions, many of which are
contradictory to the values and core principles of their /N
I F~ 1
own society. In such a situation, it is necessary for sincere < 11 >
---------------------- ------------------------- J
For Better Sleep
scholars to take the initiative and dedicate themselves

towards satisfying these crucial needs, thereby vaccinating
their society against alien and unsuitable ideals.
Herein, I would like to acknowledge the efforts of Brother
Ali Rida SubhanT, publication chief of Jamal Publications,
who facilitated the printing of this work. His invaluable
advice and help aided us constantly throughout the writing I
and compilation of this current volume.
... and all praise belongs exclusively to Allah.
13th Rajab 1426 Lunar Hijrah (18th August 2005 C.E.)
Coinciding with the birth anniversary of Amir al-
Muminin Ali ibn AbT Talib (a)
Ghulam Rida HaydarT AbharT
'
'
cl
CHAPTER 1: THE NEED FOR SLEEP ETIQUETTE
Chapter 1: The Need for Sleep Etiquette
The very first question that faces us when we begin to

speak about the etiquette of sleep is “why do we require any
such etiquette at all?” For years we have slept, night after
night, quite comfortably without shackling ourselves to
any particular set of dos and don ts. Turning off the lights,
placing our heavy heads upon soft and welcoming pillows,
while stretching ourselves upon warm and cozy beds was
all it ever took for us to fall soundly asleep. Indeed, it would
seem that any talk of learning the proper rules of sleep
is synonymous to learning the proper rules of breathing.
What need lies in learning something that comes naturally
to us all?
These simple but highly relevant questions are often left
unanswered. In order to move forward we must first tackle
these questions.
Here are seven valid reasons for learning the proper rules
and manners of sleep:
1. 25 Years of Human Life: An average human being a
spends approximately one third of his life sleeping. 8 < 13 >
K,J
For Better Sleep
hours a day, 2 Vi days a week, 10 days a month, 4 months

a year, and about 25 years within a lifetime spanning over
75 years (which itself equals 9125 days or 219,000 hours).
Considering these statistics, it seems very sensible for us to
invest a small portion of our time in order to learn the ways
and methods of spending these 25 precious years in a better
and more efficient manner.
2. Sleep, an Integral Part of Mans Developmental Process:
According to the Islamic worldview, time spent sleeping is
an integral part of our journey towards God. Therefore,
it is not considered “downtime,” lacking the presence of
any useful activity and value. In later sections of this book
we shall demonstrate how one may utilize this important
period so as to elevate oneself spiritually and, therefore, rise
closer to God.
In a tradition narrated from Amir al-Muminln Ali (as)
it is mentioned that during sleep the soul of a believer
rises up into the heavens and indulges in divine bounties.
However, in the very same tradition, Imam Ali (as) points
out several preconditions which are necessary for any such
spiritual elevation. These preconditions form some of the
etiquette of sleep. This and other narrations clearly show
that within every single day a believer has at his or her
disposal a complete set of 24 hours in which to strive for
spiritual and existential perfection. Indeed, our ability to
develop ourselves is not restricted to the hours we spend
awake.
3. The Step-By-Step Approach: Many people have trouble

falling asleep. They desperately twist and turn in their beds
for what seems like endless hours without getting even a
wink of comfortable slumber. This incapability further
adds to their stress, which in turn further aggravates
their situation. One of the most important causes of this
problem stems from not being aware of the golden rule of
sleep: “Falling asleep is a step-by-step process, it does not
happen instantaneously.” As a famous French researcher in
the field of sleep science once wrote, “Falling asleep is not
like falling off a cliff. Instead, it resembles walking down a
gentle hillside. In sleep, we slowly descend into the world
of dreams like a person descends from a ladder, one step at
a time.”
Flowever, in Islam, wherein sleep is considered a type
of spiritual ascent, we can replace the above example with
a more accurate metaphor. In our point of view, sleep is
much more comparable to the slow but steady takeoff of an
airplane. Airplanes don t just jump up into the air. They go
through a multitude of different states before reaching up
high into the skies. First the engines are switched on, then
the plane’s various systems are checked by the pilot, after
which the doors are sealed shut and the airplane begins
taxiing onto the main runway. This is when the pilots
request the control tower for all necessary permissions.
Slowly the plane starts rolling on its huge wheels, accelerates
and shortly after, it overcomes the gravitational pull of the I /15 >
For Better Sleep
Earth. As it starts to levitate in the air, it folds in its landing

gear. Finally, the airplane is flying.
Indeed, sleep is very much the same. In order to fall
soundly and peacefully asleep, one must systematically
follow a pattern of steps and abide by certain key rules and
etiquette. Obviously, following such steps and abiding by
such rules depends on us landing them first.
Preparing for sleep begins at least an hour before we go
to bed.
4. Heightening the Quality of Sleep: We have often heard
individuals complaining about not being able to sleep the
previous night. They normally moan, “I couldn’t sleep more
than a few hours last night and now I feel terribly tired.”
However, we seldom come across people who complain
about a lack of quality in sleep the same way as they grumble
about its lack of quantity. This is because they are not aware
of the substantial physical and spiritual detriment that poor
quality sleep creates. Many people around the world are able
to fulfill their natural need for sleep through shorter but
much deeper episodes of slumber. On the other hand, there
exist millions of people exist who sleep for much longer
time periods but still remain unsatisfied, simply because
they are lacking quality sleep. Observing the proper rules
and etiquette helps us attain a deeper level of sleep and,
therefore, allows us to compensate for any lack of quantity
that might sometimes come about.
5. Escape from Insomnia and Restless Sleep: Insomnia
and restlessness in sleep are amongst the most common

ailments of our time. Even though these troubles plague
the Western world more than other parts of the globe,
the rampant westernization of modern life has brought
these problems to the East as well. It is ironic that modern
man wrestles with drowsiness throughout the day, trying
to stay awake and alert by consuming various forms of
stimulants, while at night he lies wide awake and unable
to rest, desperately seeking deliverance from an assortment
of sleep medications. Unfortunately, such an unhealthy
lifestyle does little but perpetuate the endless and vicious
cycle of lethargic days and restive nights.
a.The Effects of Improper Sleep

Let us take a brief look at a few of the detrimental
consequences that poor sleep inflicts upon our bodies and
souls:
i. Weakness and Ill-Health

Deficiency within sleep lowers the body's defenses and
diminishes its immune system. The human body, therefore,
finds itself exposed to a myriad of germs, viruses and
bacteria. As medical practitioners often say, “Getting a
good night's sleep is like having received a detailed medical
treatment.'' For persons not getting the proper amount and
quality of sleep, illnesses become more severe, last longer
and are harder to cure.
Similarly, several physical disorders commonly attributed I <’ 17 >
_____________________ _
For Better Sleep
to other causes are also directly related to sleep problems.

These include many forms of heart disease, diseases of
the digestive system, skin and epidermal ailments, issues
related to the liver, sicknesses within blood circulation and
conditions of the nervous system.
Apart from this, experiments have shown that people
with sleep problems consume a higher degree of energy
throughout the day than people who sleep properly. Some
studies claim that this figure can be as high as 25 percent.
Such a situation naturally leads to an amplified state of
fatigue, eroding the body’s strength and creating hurdles
that hinder the correct functioning of its metabolic system.
ii.Increase in Personal Failures

In our age success is not just a product of good ideas and
innovation, but it also requires a great deal of intelligence
and creativity. These two elements, in turn, spring forth
only from a fresh, energetic and alert mind. Without
experiencing proper sleep and sufficient dreamtime the
mind cannot achieve such an optimum level of energy.
Although sleep itself constitutes only one third of our
lifetimes, this Mone third” is crucially vital in securing and
guaranteeing the quality of the remaining two thirds of our
lifespans. A good nights sleep, therefore, translates directly
into a good, healthy and successful life.
iii. Psychological and Emotional Problems

Someone not able to get enough or proper sleep will
find himself bitter and depressed most of the time. This

transition from a normal and cheerful emotional state to
a dismal and melancholic one often occurs silently without
the person actively realizing the change which he or she is
going through. On the other hand, the time needed for this
transformation may vary from person to person. In some
cases it is slow and sluggish, while in others it is abrupt and
immediate. When trapped within such a mental state, the
person in question finds himself chronically dissatisfied
and unable to find his emotional equilibrium.
Take away the proper quantity of sleep, and an individual
becomes edgy, worrisome, unbalanced and anxious. Over
a period, he moves from a state of aggravated stress to a
state of extreme depression and despair. As a result, he
sees the entire world, and all that is within it, as a dark and
dismal reality. The onset of every little and insignificant
irritant within his environment triggers an entirely
disproportionate response from his side. It might surprise
the reader to know that a considerable portion of family
disputes are, in fact, the consequence of insufficient and
improper sleep patterns.
Furthermore, this unchecked irritability serves only to
further intensify the problem at hand, as the person in
question finds it even harder to fall asleep at night.
iv.A State of Mental Confusion

People suffering from sleep problems are also unable
For Better Sleep
to utilize their cognitive skills properly. Their power

to memorize and recall information becomes severely
diminished, thus leading to issues in learning and education.
Studies have shown that in such conditions it takes longer
to commit data to memory, while recalling the information
already memorized becomes increasingly difficult.
Simultaneously, the “shelf-life” of learnt information is
also reduced drastically, as the patient in question rapidly
forgets what he had memorized earlier.
v.Premature Aging
Yet another side effect of sleep related problems is the
onset of premature aging. Quality sleep preserves a persons
youthful ness and, therefore, elongates life. On the other
hand, sleeplessness diminishes life expectancy to such a
degree that it may actually be considered a form of gradual
suicide. Statistics show that the death rate amongst people
with sleeping problems is significantly more than other
individuals. Doctors believe that good sleeping habits
increase our chances of living past 85 years with good
health.
vi. Accident Prone Behavior

Once a person cannot sleep soundly at night he quite
naturally becomes prone to drowsiness during the day.
This lingering drowsiness opens the doors to all kinds of
dangerous accidents. In the United States, during the year
1966, road accidents caused by heavy-eyed drivers were
calculated to be two times the number of accidents caused

by drunk driving.
vii. Loss of Natural Beauty

We have all heard the term “beauty sleep” Indeed, sleep
preserves and rejuvenates our natural good looks. Getting
a single good nights sleep is far better and more effective
than all the cosmetics in the world. For instance, quality
sleep reduces the advent of wrinkles upon a persons skin,
prevents dark circles and bags under the eyes, and protects
the skin’s freshness and radiance. Obviously, anyone
suffering from sleep related disorders would not benefit
from such advantages.
Once we become aware of the problems created by poor
quality sleep, we can better appreciate the need for learning
and practicing good sleep etiquette.
6. Proper Dreaming: If we do not observe the proper
rules of sleep, the quality of our dreams is severely reduced.
Once a person came to see the father of Allamah Majlisl.
He was highly worried and full of anxiety. This person told
him that the night before he saw a nightmare wherein he
was attacked by a white lion that had a white snake curled
around its neck. Allamah Majlisl’s father responded, “It
would seem that you had cheese and pomegranate sauce
along with your dinner last night.” The person replied in 7
the affirmative. Having had this, the respected scholar said,
“What you saw in your sleep was nothing but a depiction of
•; 21 >
For Better Sleep
the injurious food that you ate.” 1

7. Reaching the Depths of the Ahl al-Bayt’s Teachings: All
of us must gain knowledge of the lofty attributes associated
with the Holy Prophet (SAW) and his sacred progeny.
Indeed, these holy individuals are the manifestations of
God’s sublime beauty upon this Earth. There are many
ways to gain a better understanding of their teachings. For
instance, we can study the Quranic verses and prophetic
traditions which have been revealed in praise of these
personalities. Or, we may choose to research the biographies
of these individuals.
Yet another way of better recognizing the great
significance and spiritual grandeur of the Holy Prophets
(SAW) family is to look at the traditions and narrations
quoted from them centuries ago. One is left awestruck
by the fact that their teachings address all dimensions
of human life, encompassing all possible issues, great
and small. Seeing this helps us to better comprehend the
unfathomable depths of their knowledge and wisdom.
Sleep, for example, is among the issues addressed within
these narrated traditions.
The book’s author would like to thank God for providing
him the opportunity to research this subject matter within
the sayings of the Ahl al-Bayt (AS). Without a doubt, this
research, that also included a detailed comparison between
these sayings and other pieces of information, led the
1. Ru’ya az Na*ar-i Din wa RawSnshanasT, pg. 172
3
author to further strengthen his faith in the divine nature

of the Ahl al-Bayts (AS) school of thought. Hopefully the
reader will feel the same way after reading this material.
Indeed, the teachings of these immaculate leaders stand
categorically superior to the ideas and concepts propagated
by others, regardless of field of study or research. The reason
for this superiority, according to what the Quran declares,
is as follows:
"... And the word of Allah is the highest...»i
Now that we have gained a greater degree of clarity with

regards to the need of etiquette in sleep, we can begin to j
discuss these instructions, one at a time, along with the
necessary explanation. In order to better learn these rules
and regulations, we will start by supposing that you, the
reader, wishes to prepare yourself for sleep two hours
before your regular bedtime. As such, we shall initiate our
discourse from dinnertime tonight, and then move on,
step-by-step and in a sequential manner, until we reach the
point where you wake up from sleep the next morning. In
doing so, and if Allah wills, we will tackle each issue in its
proper and natural place within what represents a normal
sequence of events.
1. The Holy Quran, Chapter: Al-Tawbah, Verse 40

For Better Sleep
Chapter 2: Good Eating Habits = Good Sleeping

How and what we eat during the day has a direct impact
on our sleep. Adopting a little bit of discipline with regards
to our daily meals can often go a long way in helping people
who suffer from sleep disorders. It is often said, “The origin
of all illnesses can be traced back to our dinner dishes.”
This quote, attributed to the head of the Biological Institute
for Humanistic and Natural Cure, is especially true with
reference to sleeplessness.
However, Prophet Muhammad (SAW) had already
revealed this truth centuries before the above-mentioned
medical researcher was even born. The Holy Messenger of
Islam (SAW) is quoted to have declared, “The stomach is
the house of all sickness.”1 This shows that the root cause
of all forms of physiological disease is the food we eat. For
this reason, Islam has paid great attention to all matters
dealing with food and drink. If we act in accordance to the
Islamic rules of eating and drinking, we will experience a
significant improvement in the quality of our sleep.
Although this book, due to its brevity, does not allow us
1. Bihar al-Anw3r, vol. 62, pg. 290
CHAPTER 2: GOOD EATING HABITS = GOOD SLEEPING
to discuss the complete range of these etiquette, we will,

nevertheless, introduce the reader to some of the most
important of these rules.
a. Do Not Miss Dinner

It is sometimes wrongly assumed that in order to sleep
soundly one must sleep with an empty stomach. On the
contrary, sleeping in such a state increases a persons chances
of sleeplessness. It is true that during sleep the human
bodys level of physical activity is drastically reduced, but
this does not mean that our bodies become idle. As such,
they still require energy to nourish and sustain them
during this period. This is one of the reasons why we find
the divine leaders of Islam insisting upon the importance of
the night meal. Although it is not possible for us to quote
all the narrated traditions that deal with the significance of
eating dinner, we will mention a few of these sayings:
Imam Sadiq (as) is quoted to have asked a person, “What
do your doctors say about eating the night meal?” The man
replied, “They discourage us from eating dinner.” The Imam
(as) responded, “Yet I command you to eat dinner.” 1
In another tradition, Imam Sadiq (as) is narrated to
have declared, “Not eating dinner is the root of the body's
deterioration.”2
Consuming food at night is so crucial that the Holy
1. J5mi> al-Ah§dith, Tradition no. 43730

2. Ibid, Tradition no. 43731
For Better Sleep
Prophet (SAW) is reported to have said, “Eat dinner, even

if it be a single, dried-up and unappetizing date, because
refraining from it causes old-age and senescence.” 1
The elderly should pay even more attention to this
principle because weakness brought about by old age can
further amplify the possibility of them suffering from sleep
disorders.
Imam (as) is reported to have said, “Once a person
reaches the fullness of age he must eat something at night,
because consuming dinner leads to sound and comfortable
sleep and gives the mouth a more pleasant odor.”2
Therefore, the popular maxim, “Eat breakfast alone,
lunch with a friend and dinner with an enemy,” (meaning
that one must eat the most during breakfast, then reduce
the quantity during lunchtime, and then reduce it even
further when eating at night) is not entirely correct. In fact,
it would be much more accurate to say that dinner be eaten
with a friend as well!
b. Avoid Excessive Eating

While insisting that people not skip their dinner, we
also emphasize that excessive and gluttonous eating must
be prohibited. Indeed, excessive eating is just as harmful
as refraining from dinner when it comes to sleep-related
problems. Powel Wilson says , “If you eat too much, your
i 1. Ibid, Tradition no. 43731

i 26 > 2. Ibid, Tradition no. 43747
metabolism will speed up, your digestive system will

become choked and, as a result, we will toss and turn in
bed all night.”
The excessive and unwarranted consumption of food
has become epidemic within modern society. Interestingly,
a French researcher once noted that one-third of the
worlds population experiences premature death due to
malnutrition, while yet another one-third of the world’s
people die prematurely because they consume too much
food. Adding to this, he goes on to say, “Eating does not
cure anything today. In fact, in our time it is more often a
killer.”
The best doctrine for preserving a healthy equilibrium
with reference to the consumption of food can be seen
within this tradition of the Blessed Prophet (SAW): “Eat
only when you are hungry, and stop while you still are.” 1
Apart from preventing us from falling soundly asleep,
the overindulgent consumption of food and drink also
creates problems for us during dreamtime. Imam All (as)
is narrated to have said, “He who sleeps with a full and
bloated belly sees dreams that are far from reality” 2
On the other hand, within a tradition of the Holy
Messenger (SAW) it is mentioned, “Detachment from
God stems from gluttony.”3 Similarly, Imam Baqir (as)

2. Ru’ya az Na?ar-i DTn wa RawanshanSsT, pg. 173
3. Bihar al-Anwar, vol. 66, pg. 331
For Better Sleep
is recorded to have said, “From amongst the creations,

the farthest from God is he whose stomach is crammed
full”1 From these hadith, we can see that people who eat
gluttonously are unable to enjoy the spiritual bounties that
God has allocated within sleep. They are deprived of these
bounties partially or completely; either way, this constitutes
a momentous loss. Many instances of divine guidance
occur for people during the time when they are first asleep.2
Obviously, gluttonous individuals prevent themselves from
being able to access and utilize these heavenly treasures.
Furthermore, excessive eating elongates a persons sleep
time and brings about numerous detrimental effects for his
body and soul. We shall discuss these with greater detail in
later sections of this book.
c. Eat Slowly and Calmly

Imam Sadiq (as), in a narration, says, “Extend the time
that you spend sitting down to eat, because this time will
not be calculated as part of your lifespan.”3 This clearly
shows that one must not be in a rush while eating. Eating
hurriedly prevents us from properly chewing our meal,
which in turn places greater pressure upon our stomachs in
order to digest and absorb food. As digestion takes longer,
1. Ibid
2. Please refer to the book A Window towards the Heavens, written by this same
author, for more information about the spiritual treasures that human beings can
receive during sleep.
3. J5mi> al-Ahadith, Tradition no. 43506
we end up falling asleep later.

According to the Commander of the Faithful, ‘All ibn
Abl Taiib (as), chewing ones food thoroughly is one of the
four things that render a person free from ever needing to
go to a doctor.1 Similarly, in another tradition from Imam
Ali (as), good chewing habits are singled out as being a key
factor for preserving good health and preventing the onset
of diseases.2 Therefore, if we wish to bolster our own well
being and enjoy sound and relaxing sleep, we should abstain
from hastily consuming food, especially at nighttime.
d. Maintain a Gap Between Dinner and Sleep

Even though we were unable to find a hadith that
explicitly speaks about this issue, the complete set of
Islamic etiquette regarding sleep are such that acting in
accordance to them naturally results in creating a buffer
between dinner and sleep. If a person were to observe only
half of these etiquette, it would still take him at least half
an hour to get from eating dinner to going to sleep. If we
were to brush our teeth, perform the minor ritual ablution
(wudu), recite the specific supplications of sleep time,
recite the recommended Quranic chapters and indulge
in self accountability, the total time of all these activities
would add up to about 30 minutes. This translates into a
30-minute gap between having eaten our dinner and finally
1. Mawsu>ah-i Ahadith-i TibbTyah, pg. 65

2. Ibid
For Better Sleep
falling asleep.
In addition, the condition of the stomach subsequent
to consuming food demands that we maintain a distance
between eating and sleeping. Immediately after dinner, the
stomach becomes busy in trying to digest and absorb the
food that weVe eaten. Naturally, we need to allow it some
time to finish this process and return to a calm and tranquil
state.
e. Do Not Consume Stimulants Close to Bedtime

Meat, chocolate, coffee, tea and soft drinks are all food
items that have a stimulating effect on human metabolism.
Therefore, they can easily lead to sleeplessness and other
sleep-related problems. If one wishes to consume such
foods, it is better to have them earlier in the day.
Do not eat them 3 or 4 hours before you plan to sleep.
On the other hand, foods containing calcium, like milk,
are perfectly suitable and help us sleep better. Similarly,
bananas, cheese with walnuts, fish, soya, corn and pollard
are all beneficial and help increase the quality of sleep.
CHAPTER 3: HEALTH ISSUES RELATED TO SLEEP
Chapter 3: Health Issues Related to Sleep

There are many things we can do to maintain good
hygiene while sleeping. Wearing tidy clothes, sleeping on
a clean mattress, using a clean pillow, maintaining fresh air
and an ample supply of oxygen within the room that were
sleeping in, are all elements that lead towards healthier
sleeping.
In this chapter we will discuss only three of the health-
related activities which need to be practiced before going
to bed each night. The reason prophetic traditions and the
sayings of the immaculate Imams (as) only mention these
three tasks, is that the rest of these actions are commonly
performed by people anyway. However, these three crucial
chores in question are normally ignored and overlooked. No
rational individual would choose to lay his head on a filthy
pillow, or lie down in a place full of dirt and garbage, but
you will find many people who fail to brush their teeth, for
one reason or the other, before going to bed. Nevertheless,
general Islamic teachings regarding cleanliness and the
importance of maintaining good hygiene automatically
relate to all these matters as well.
For Better Sleep
We must remember that in the hours before we go to bed,

every step we take towards cleanliness and good hygiene is,
in fact, a step towards better sleep. The rationale behind this
idea is that cleanliness positively affects the tranquility of
the soul and the body. Having understood this it becomes
obvious that ignoring it in any way or form immediately
translates into a greater level of spiritual and physical stress,
which in turn translates into an erosion of the quality of our
sleep.
Now lets discuss the three points in question,
a. Oral Hygiene
Brushing ones teeth, be it before going to bed or at any
other time of the day, bears an extraordinarily high degree
of importance in Islam. Imam §adiq (as) is recorded to have
counted it amongst the habits of Gods divine prophets.1
The Holy Prophet (SAW) said, “Gabriel would continuously
advise me to brush my teeth; to the point that I thought it
would soon be declared obligatory.”2
Imams Baqir (as), the inheritor and revealer of prophetic
knowledge, declares in a highly meaningful tradition, “If
people knew of the many benefits of brushing ones teeth
they would take their brushes with them to bed every
night.”3
In fact, the significance of this activity is so great that if
a person prays while having brushed his teeth, the reward

he gets is 70 times more than if he had prayed otherwise.1
The Blessed Messenger (SAW) of Islam, who is the perfect
role model for all believers, would never go to bed without
having brushed his teeth.2 Stranger still is the fact that he
would place his toothbrush by his side at night and after
waking up in the morning, the very first thing he would do
was brush his teeth.
The effects and benefits of good oral hygiene mentioned
within the traditions of the Ahl al-Bayt (as) are far greater
than those of most other activities mentioned therein.
Contemporary medical science has also been able to
discover and report many of these advantages.
However, the importance of brushing ones teeth at
night is two times more than doing so at any other time
of the day. This is because the mouth remains closed at
night and as a result our teeth become more susceptible
to decay. Additionally, the fact that it helps prepare the
groundwork for sound sleep is yet another key factor
furthering the importance of brushing before bed. The
prophetic tradition which says, “Brushing one’s teeth leads
to the presence of angels,”3 might be an indication towards
this very point. Angels are responsible for instilling the
sweet aroma of serenity and remembrance of God within

2. Bihflr al-Anwar, vol. 76, pg. 202
3. Maw$u>ah-i Ah3dith-i TibbTyah, Tradition no. 62
For Better Sleep
human hearts, which in turn leads to a state of calmness

and satisfaction within the souls of the believers. Better
and more productive sleep is merely a natural byproduct of
spiritual and psychological composure.
b. Going to the Toilet

The Commander of the Faithful, ‘All ibn Abi Talib (as)
addressed his son Imam Hasan (as) saying, “O’ my son, do
you wish that I teach you four things that shall render you
free from a doctor?” When Imam Hasan (as) replied yes,
Imam ‘All (as) continued, “Do not sit down to eat unless
you are hungry and stand up again while you still are. Chew
your food thoroughly and go to the toilet before going to
sleep. If you comply by these four points you will not need
to go to a doctor.’ ’ i
Therefore, we realize the importance of going to the
restroom before sleeping. In order to elaborate upon the
Imams (as) words, let us look at three issues:
i. By removing additional and unwanted material from
the body, we help it attain a greater degree of comfort and
this directly affects the quality of our sleep. In fact, any and
all activities that further our bodily well being also positively
influences our sleep. As we can see, many of the etiquette of
sleep are merely ways and means of removing obstacles that
undermine the body’s natural peace and harmony.
ii. In stark contrast to the mistaken idea which sees
<; 34 .* 1. Ibid. Tradition no. 66

it.. .
sleep as a linear and homogeneous process, studies have

shown that sleep is, in fact, made up of several sections,
each of which lasts approximately two hours. Furthermore,
within each of these sections there exist five separate levels.
Therefore, each two-hour long chunk of sleep consists of
five levels. These levels are:
1. very shallow sleep,
2. shallow sleep,
3. deep sleep,
4. very deep sleep and
5. contradictory sleep. After having completed these five
levels, which takes about two hours (110 minutes), the cycle
starts all over again. In all, we experience approximately
three of these cycles every night.
We do not wish to provide the reader with a detailed
exposition of each of these levels. We have only mentioned
them in order to elaborate upon their role in increasing
the quality of our sleep. As is discussed within academic
books related to sleep, a person only achieves complete
satisfaction from his sleep if he is able to experience all
five of these levels in each of the two-hourly sections of
his nightly slumber. If we wake up before this cycle is able
to complete itself, we miss out on the natural pleasure and
fulfillment that sleep should provide us with. As a result,
any factor that disturbs the natural cycle of sleep will also
bear a negative influence upon its quality.
Now let us see what connection the above had with our
For Better Sleep
discussion about going to the toilet before sleeping. If we

visit the restroom before going to bed, we would no longer
need to go to the toilet during the rest of the night. Thus, an
untimely “call of nature” would not be able to disturb the
natural flow of our sleep cycles, leading to a better utilization
our sleep time. However, if we neglect going to the toilet
before bed, the probability of having to wake up at night
would increase. In addition, the chance of waking up in
the middle of one of these cycles would also be aggravated,
and we would be less likely to attain the satisfaction of a
productive sleep cycle.
iii. Getting out of a warm and cozy bed, especially in
the middle of the night, is no easy task. This herculean trial
becomes harder still during cold winter nights. In such a
situation, many people simply ignore the “call of nature,”
choosing instead to control themselves so that they may
survive until the next morning. However, doing so is highly
detrimental for the human urinal system.
Imam Ritfa (as) is narrated to have said, “If a person
wishes to protect himself from contracting bladder-related
ailments and pain, then he should not refrain from stopping
to urinate when needed, even if the need occurs while hes
mounted on top of his ride.”1
Unfortunately, controlling one’s urge to go to the toilet
is sometimes passively encouraged within schools and
families alike. We need to eliminate such a culture and
replace it with a norm that is compatible with the above-

mentioned tradition. Obviously, doing so might even
involve structural and administrative changes in the way
we build and manage our schools and other public spaces.
Having gone through these points, we can better
appreciate the connection that exists between going to the
toilet before bed and the preservation of our physical well
being.
c. Washing Your Hands Before Sleep

A body does not come to a complete standstill during
the night. This is especially true with regards to our hands.
While sleeping, we often rub our eyes, or even stick and
poke our fingers, unconsciously, into our ears and mouths.
Given this, it is only sensible that we wash our hands before
going to sleep.
Our hands constitute one of the most important set of
organs that we use to sense our own bodies, as well as our
surroundings. As such, Islam has paid a significant amount
of attention to their hygiene, especially at times when we
eat or sleep.
Imam $adiq (as) is reported to have said, “Wash your
hands before and after you eat, for this act prevents poverty
and prolongs life.”1 Similarly, Imam ‘All (as) is narrated to
have proclaimed, “Satan loves the smell of grease (left over Y
from food). Thus, whenever you wish to go to bed, wash
1. Ibid, Tradition no. 1295 < 37 V

- V-J
For Better Sleep
your hands and cleanse them of this grease”1 Furthermore,

the Holy Prophet of Islam (SAW) is reported to have issued
a warning to the believers by saying, “If one of you sleeps
while his hands are soiled with grease (left over from food)
and does not wash his hands, then he has only himself to
blame if any problem occurs” 2
Obviously, washing ones hands is not enough for
someone whose whole body is dirty. This is because, even
if he washes his hands, they will become dirty again when
they come into contact with other parts of his body, and
this filth would then be transferred to sensitive organs
like his eyes, ears and mouth. Here, the only solution is to
take a shower or a bath. Showering or bathing are not only
effective in terms of hygiene, but they also have a soothing
effect, which contributes to the quality of our sleep.

CHAPTER 4: UTILIZING THE SPIRITUAL BENEFITS OF
Chapter 4: Utilizing the Spiritual Benefits of Wudu

Since we are currently trying to achieve a desirable state
of hygiene before sleep and, metaphorically speaking, still
“have the taps open and the water running,” we should cash
in on the opportunity and quickly perform the wudu, or
minor ritual ablution.
Like we said before, coming into contact with water,
be it through bathing or performing the wudu, has a
considerable therapeutic effect upon the body. It soothes
our nerves and helps us improve the quality of our sleep.
However, the advantages and characteristics of wudu are far
greater than this simple physical affair. It affects the soul as
well as the body. Being a prerequisite for highly significant
acts of worship like the daily prayers, it rejuvenates our
existence by breathing into it the very spirit of purity and
virtue. As such, it increases our sense of spirituality and, if
performed before going to bed, it helps in making us sleep
more comfortably.
The various spiritual rewards mentioned in prophetic
traditions with reference to performing the wudu clearly
display that its spiritual dimension far outweighs its
For Better Sleep
apparent physical characteristics. The Holy Messenger

(SAW) is reported to have said, “Whoever sleeps at night
while have performed wudu has, in effect, spent the entire
night in worship”1 In another place, the Holy Prophet
(SAW) is narrated to have declared, “If a person sleeps at
night while having performed wudu and (subsequently)
dies in his sleep that very night, then he is considered a
martyr by God”2 Imam $adiq (as) has mentioned the same
thing in another way. He says, “If a person performs wudu
and goes to bed, then his bed is his mosque and place of
worship as long as he sleeps.”3
The above-stated traditions can either be seen as mere
statements of the spiritual reward that wudu entails, or they
might be understood as saying something more profound.
Although it is difficult to say with certainty, there exists
a strong possibility that the comparison within these
traditions actually shows that sleeping in the state of wudu
elevates the human soul just like praying in a mosque does.
This idea is further corroborated when we look at other
ahadith related to wudu. Therefore, as we mentioned earlier,
mans developmental journey towards God is not cut off
during sleep. Indeed, performing the wudu simply allows us
to utilize God's divine bounties more easily.
According to the traditions of the Ahl al-Bayt (as), the
1. BihSr al-Anw3r, vol. 76, pg. 281

2. Ibid, vol. 76, pg. 183
3. Ibid, vol. 76, pg. 182
three points discussed in the previous chapter are also
among the mustahab1 acts which a person can perform
before he performs the wutf u. Therefore, it is recommended
that we go to the toilet, brush our teeth and wash our hands
before performing wutfu. If we perform these rituals before
bedtime, we would have taken care of the most important
matters related to good hygiene and cleanliness in sleep.
1. A mustahab act is an act that Is not obligatory, but performing it bears divine
reward
For Better Sleep
Chapter 5: The Place of Sleep

“Last night I couldn’t sleep a wink because the room was
too hot”
“The night that I was home alone, it took me a long time
to fall asleep”
“The light from these street lamps irritates me throughout
the night. Cant we put up some curtains on these windows?”
Statements such as these, highlighting the effects of

the environment where we sleep, are common in our
daily conversations. In fact, the influence exerted by
environmental factors on the quantity and quality of sleep is
so apparent that it needs no further explanation. However,
most people pay little attention to these factors. Experts
say, “Today, an ever increasing amount of attention is being
allocated to ecological issues that relate to us while we are
awake. On the other hand, we see only a minute degree of
care appropriated towards ecological factors that influence
us during sleep, even though such elements hold a great
degree of importance .”
It is astonishing to see the importance that Islam gave this
CHAPTER 5: THE PLACE OF SLEEP
very issue over 1,400 years ago. In the following discussion,

we will present 10 of the intricate points that Islam suggests
in order to get better sleep.
a. Do Not Sleep on An Unenclosed Rooftops

During a hot summer night when sleeping indoors
seems unbearable, an open rooftop or porch may look like
the ideal solution. However, there is just one problem: The
rooftop or porch lacks a border fence. This apparently small
detail can cause at least two major problems.
i. Firstly, if you wake up in the middle of the night, for
drinking water or any other purpose, your drowsiness may
cause you to go the wrong way and fall off the unguarded
side of the rooftop.
ii. Secondly, sleeping in dangerous places can create a
certain degree of subliminal psychological stress which
intrudes upon the quality of your sleep. On the other hand,
all efforts that reduce your sense of insecurity and anxiety
also increase the quality of your slumber. Even though we
might not consciously realize it but sleeping in a fenceless
area causes us stress. Additionally, all forms of psychological
tension, fear and anxiety are amplified by the darkness and
silence that engulfs us during nighttime.
The Holy Prophet (SAW) is narrated to have said, “If a
person sleeps on an unenclosed rooftop during the night, 7
and (subsequently) suffers from a mishap, then he has only
For Better Sleep
himself to blame”1
b. Do Not Forget the Need for Fresh Air

Fresh air is vitally important for our bodies. Having access
to an ample amount of oxygen during the night protects
us from sleeplessness and other sleep related problems.
Therefore, we need to arrange a source of fresh air in places
where we intend to sleep, even during cold winter nights.
In order to do this, one can leave a window partially open
throughout the night. However, if leaving a window open
allows insects to come inside or causes the room to become
excessively cold, then a person can sufficiently ventilate a
room by opening the doors and windows for a brief period
of time before going to bed instead.
c. Do Not Sleep Alone

The age-old maxim “two is company” proves to be true
both during the day and during the night. Sleeping with
someone else by your side can help increase the quality of
your nightly slumber.
During sleep, our minds are more vulnerable to
onslaughts of fear and distress. This situation is further
aggravated if we find ourselves alone. Therefore, the Holy
Prophet (SAW) is narrated to have reprimanded individuals
who choose to sleep alone in an otherwise empty house.2
He is also quoted to have said that such people stand a
1. Bihar al-AnwSr, vol. 76, pg. 189

2. Ibid, vol. 76,187
chance of going insane.1 Similarly, Imam §adiq (as) is

reported to have declared, “Satan’s attentions are most
focused upon people when they are alone. Therefore, never
sleep alone at night, nor travel unaccompanied.”2 Inviting
such satanic attention, by being alone and unattended,
leads to a heightened state of anxiety. Subsequently, one is
tricked into seeking refuge from this situation by indulging
in various sins.
In fact, when a person is alone, satanic thoughts and
temptations engulf his soul with such great magnitude
that he is no longer deemed Satan’s prey and victim but
rather transforms into a devil himself. The Prophet of God
informs us of this phenomenon by stating, “A person who
sleeps in a house alone at night and a person who travels
unaccompanied are both devils.”3
On the other hand, if an individual finds himself forced
into travelling or sleeping alone, then it is vital for him to
seek refuge in God’s mercy and indulge himself evermore
diligently in the Almighty’s remembrance so that He may
protect him from Satan’s wickedness.
d. Be Careful About the Temperature

Researchers say that temperature is a matter of great
concern. The difference between a good night’s sleep and
a night of restive sleeplessness may just be a two or three
1. Ibid
2. DSr al-SaISm, vol. 3, pg. 25
3. BihSr al-Anw3r, vol. 76, pg. 188
For Better Sleep
degree change in the temperature of your room. Especially

during the winter, people tend to overheat their rooms
at night. Ideally, the temperature of your sleeping room
j should be approximately 3 degrees below the temperature
you normally keep in your home throughout the day. This
is true for all individuals, except for the aged who are
recommended to maintain the same temperature in their
rooms at night as they do during the day.
Additionally, it is important to note that in many cases
one needs to discover the optimal nighttime temperature
that is suitable to ones unique physiological condition.
e. Sleeping in a Clean Place

We would never drink water, milk, tea or coffee from a
filthy glass or cup, even if we knew that doing so would
not lead to any severe repercussions. The same is true when
it comes to sleep. We can only enjoy sleeping, in the true
sense of the word, if we sleep in a place that is clean. Of
course, when forced to do so, people can fall asleep in any
and all situations. During wartime, soldiers have no choice
but to sleep in uncomfortable trenches, surrounded by dirt,
blood and incessant gunfire. Nevertheless, under normal
I circumstances, the cleanliness of the room where you plan
. to spend the night contributes significantly towards helping
> you fall calmly asleep.
Additionally, paying attention to such matters of hygiene
| is crucially important for your overall health. You must
46
not forget that when sleeping in a certain place you are, in

essence, forced to interact with a certain environment for
at least 7 to 8 hours. During this period, you continuously
inhale the air around you. All of this directly influences
your well being.
Furthermore, filthy places are Satan’s nests. Not paying
attention to cleanliness allows Satanic forces to be present.
This, in turn, has devastating consequences for our souls.
The Blessed Messenger is narrated to have said, “Satan
resides within the spider webs in your homes.”1 Similarly,
in another tradition it is said, “Do not keep rubbish in you
houses overnight, but remove it during the day, for indeed
it is a sitting place for Satan.” 2
It is known that the Devil’s presence ferments temptation
and causes a person to lose his spiritual tranquility.
However, some individuals have interpreted the above
traditions in a different manner. They claim that since the
people of that time were unaware of bacteria and other
microscopic organisms, the Prophet had no choice but to
use words such as “Satan” in order to keep them away from
germs and other microbes.
There is no doubt that within the traditions in question
the Holy Prophet, due to his divinely inspired knowledge,
intended to keep us away from the physical dangers of
filth and uncleanliness. Indeed, God mentions in the Holy

2. Ibid, vol. 4, pg. 31
For Better Sleep
Quran that the Prophet has been sent to teach us things that
we could not have known otherwise. The existence of Satan,
and the destructive influence he has upon the human soul,
is one such thing. If we ignore the truth of his presence, we
risk becoming a victim to his wickedness. And the spiritual
damage will be far greater than any caused by germs or
bacteria. Informing mankind of the grave threat posed by
these unseen enemies is, in fact, one of the primary reasons
why God sent forth his divinely guided messengers.
f. Choosing the Color of Your Room

You must have heard a thing or two about the psychology
of color and the effects that they bear upon our moods and
psyches. Although the study of colors from a psychological
point of view constitutes a relatively recent phenomenon
within the West, it has always enjoyed a special position
within Islamic teachings. Within the book Tawhid al-
Mufatfdal, Imam $adiq (as) speaks of the sky's color and
the impact it has upon the human soul. Similarly, Islam's
teachings about wearing white clothes and refraining from
black ones is also rooted in the psychology of colors.
Contemporary research has revealed several amazing
facts about the influence of colors upon our minds. It is
reported that by using certain colors one can control the
frequency and rhythm of one's heartbeat and respiration.
Similarly, living in rooms painted black, even if they are
well lit, leads to a weakness of nerves. Researchers explain
that we should not choose bright or exciting colors when

painting our sleeping areas, nor employ shades that induce
sorrow or use wallpapers with complicated patterns. The
worst colors for a persons bedroom are bright red and
yellow. These colors are ideal for preventing the onset of
sleep. Nevertheless, studies have shown that American
families often use these very colors when painting their
sleeping chambers. On the other hand, the most two
suitable color schemes for a bedroom are light green and
a soft blue.
It is observed that sailors, surfers and divers often sleep
very soundly. Being continuously in contact with the
soothing color of water may be one of the reasons behind
this fact. However, certain scholars believe that the calming
effect of the sea is in fact responsible for this matter.
Nevertheless, one cannot deny the comforting influence of
a marine blue color upon the minds and souls of human
beings.
Some may think that because our eyes are closed at
night, the colors that surround us should have no bearing
upon the quality of our sleep. This is not true. From the
moment when we enter our bedrooms to the point when
we turn off the lights and lie down to sleep, we have already
spent a significant time, somewhere from 10 to 15 minutes,
immersed in and interacting with the colors that exist in
our immediate environment. This interaction directly
affects our sleep and, therefore, we must be careful when
For Better Sleep
choosing a color scheme for our bedrooms.

:
g. Slowly Reduce the Light in Your Room
It is almost impossible to experience deep and productive
sleep in a well-lit area. The Holy Quran, in several of its
verses, clearly indicates that the night is a source of calm
and tranquility.1 This characteristic stems mainly from the
nights inherent darkness; darkness that invites us towards
relaxation. Therefore, we should learn from nature and
realize that in order to achieve better sleep we must first
turn off the lights.
In fact, an even better strategy would include a gradual
reduction of light starting about an hour before our
bedtimes. As we mentioned earlier, sleeping is like an
airplane taking off; it needs to be done step by step. By
decreasing the brightness of our rooms progressively, we
effectively prepare ourselves for a night of sweet slumber.
It is astonishing to see how we react when we try to
get our children to sleep on time. Instead of preparing
I the grounds for them to feel tired and sleepy, we resort to
paternal authority, sometimes leading to angry bouts of
shouting and screaming. In reality, there is no need at all for
us to lose our temper in this manner. All we need to do is
manage the light in our homes, turning it down slowly and
> steadily, until we find our children yawning and stretching,
<Cas their eyes grow heavy with drowsiness. Obviously,
•• i 1. The Holy Quran, Chapter: Al-An>am, Verse 96, Chapter: Yunus, Verse, 67,
50 > etc.
turning the lights down alone is not sufficient; we would

also need to lower the level of activity in our homes close to
our childrens bedtimes.
People in villages who live without electricity normally
sleep early. One of the reasons for this phenomenon is the
fact that they do not have high intensity lamps keeping
them awake all the time.
Similarly, exciting music forms another hurdle for people
trying to sleep soundly. The effects of stimulating sounds
remain present within us even after we turn off the music.
This “residual resonance” can linger within our minds for
hours, causing us to stay awake. Having said this, one is
amazed to see that some try to cure their sleeplessness by
using such forms of music. Employing such methods is like
trying to sleep by poking one’s self with a sharp needle.
The detrimental influence of stimulating sounds is
not confined to music. Other loud and exciting sounds,
like the tone of voice commonly used by football or j
soccer commentators, can induce the very same reaction.
Therefore, we must cleanse our environments of all such
stimuli at least 2 hours before we plan to sleep.
h. Sleep in a Place Free from Distractions

In contrast to todays culture, sleep researchers advice us
not to place pictures and paintings in places where we plan to Y ^
sleep. These items lead to various forms of sleep disruption. \
Furthermore, such objects also influence the quality of (
/sr>
For Better Sleep
our dreams. Pictures that bring back sad memories, cause

sorrowful nostalgia, or remind us of our daytime activities
should be particularly avoided.
Additionally, the detrimental effect of such paintings and
posters is further exasperated if they are of a stimulating
nature, be it sexual or otherwise. Unfortunately, many young
men tend to plaster their bedroom walls with indecent
pictures of women. We must remember that whatever we
see is immediately transferred to our hearts and souls.
Imam Ali (as) has is recorded to have said, “The tree
of lust is often planted by a single glance of the eye.”1 In
another place, he says, “Whoever lowers his gaze, calms
down his heart.”2 Similarly, Imam Sadiq (as) is narrated
to have declared, “Innumerable times a tiny glance leads
to long-lasting misery.”3 In fact, he warns us explicitly by
saying, “Refrain from (wayward) glances, because they sow
the seed of lust in peoples hearts, and this (glance or lust) is
sufficient for a person to be plunged into sin and torment.”4
Collectively, these traditions show that looking at such
images will agitate a persons sexual and carnal cravings,
polluting his mind with sinful thoughts and desires. This,
in turn, will disrupt a persons mental tranquility and create
sleeplessness and insomnia.
1. Ghurar al-Hikam, Tradition no. 5314

3. KSfr, vol. 5, pg. 559
4. Tuhaf aloUquI, pg. 305
On the other hand, certain kinds of pictures are helpful

for people trying to fall asleep. Pictures containing Quranic
verses, prophetic traditions or soothing poetry etc. relax the
mind and provide the grounds for calm sleep. Spirituality
is the elixir of all tranquility, and this applies to the issue
of sleep as well. All elements and factors that provoke and
strengthen our spirituality also help us to achieve a higher
standard of sleep. In contrast, anything that weakens us
spiritually will drive us further away from attaining peaceful
slumber.
In this regard, how we organize our childrens rooms
is especially important. Their lively imaginations render
them more prone to the effects of elements present in
their surroundings. Consider the example of a mother who
lovingly tells her toddler, “You are the apple of my eye.” The
child immediately responds, “Mom, can I have an apple
please.” A child's mind quickly transfers from one thought
to another. A single stimulus can unleash a spiral of endless
ideas.
If a child's room is full of stuffed toys, her mind will
wander freely into a thousand imaginary worlds. Such
cognitive preoccupation will surely stop her from falling
soundly asleep. Furthermore, if some of these toys are of an
unpleasant appearance (aliens, monsters etc.), then don't be
surprised if she keeps waking up frightened by nightmares.
In general, we should avoid turning our children's rooms
For Better Sleep
into zoos and circuses full of stuffed and plastic toys. *
i. Reduce the Level of Noise

Unpleasant sounds are very effective when it comes to
disturbing a persons sleep. Often the incessant tick-tock
of a clock can be so irritating for a person trying to fall
sleep that it drives him insane. As a result, he finds himself
spending long hours locked in a struggle to overcome the
effect of this irritating noise. However, the answer to this
problem is very simple. All he needs to do is buy a digital
clock instead, or remove the device from his bedroom
altogether.
Sometimes a single hanging wire, rope or branch etc.
outside our windows keeps moving about in the wind,
repeatedly hitting the window pane and creating a sound
that drives us crazy. It keeps us awake, night after night,
whereas the problem could have been easily fixed with little
effort.
Such issues are numerous. The whizzing of the air
conditioning, the croaking of a ceiling fan, the humming
sound of a refrigerator in the kitchen, etc., all form sounds
that prevent us from relaxing at night. Luckily, most of
these irritants can be removed.
Frequently, noise within our homes at night is the result
1. In certain narrated traditions, the angel Gabriel is quoted to have said, “We,
the angels, do not enter into houses which have pictures of human beings within
them" (Bihar al-Anwar, Vol. 76, pg. 159 & Vol. 59, pg. 177). However, we chose
not to include this tradition within our explanation above because we were
unable to find a satisfactory interpretation and exegesis of it.
of a lack of coordination between family members. While

one wishes to sleep, the other is watching TV or doing the
dishes.
If the telephone keeps disturbing you at bedtime, you
should promptly look for an adequate solution. Buy an
answering machine, turn off the ringer, or simply disconnect
the telephone at night.
!
!
For Better Sleep
Chapter 6: The Time of Sleep

According to the Holy Quran, the night constitutes the
most naturally suitable time for sleep.
“It is Allah who made the night for you, that you may rest
in it..1
“And make the night a covering” 2
“...What god other than Allah could bring you night
wherein you could rest .. ”3
The night, with its darkness, relative silence and reduction
in temperature, provides us with an ideal opportunity to
sleep. Human beings are part and parcel of the ecosystem
that surrounds them and are bound to interact with it.
Therefore, the greater the degree of harmony between them
and their natural environment, the greater the tranquility
| and calm that they shall enjoy. Utilizing the night’s soothing
cover to rest our tired bodies and minds, instead of staying
awake from dusk to dawn, is one such instance of being in
tune with nature.
1. The Holy Quran, Al-Ghafir (40), Verse:61

2. Ibid, An-Naba (78), Verse: 10
3. Ibid, Al-Qa$a$ (28), Verse: 72
CHAPTER 6: THE TIME OF SLEEP
The respected martyr, Dr. Riqia Paknijad, believed

that sleeping in the day cannot compensate for a lack of
sleep during nighttime. He writes, “Eight nurses who had
continuously worked night shifts for a period of three
months in a hospital within the Federal Republic of Germany
(West Germany) were transferred to a research facility after
the completion of this time period. Once there, they were
asked to sleep only in the daytime so that researchers could
study the effects of such behavior. This study was conducted
under the supervision of the Technische Universitat
Miinchen (Munich Technical University).
Various sensors were used to record each and every
biological change within their bodies. Their brain waves,
respiration, heartbeat and cardiovascular activity, variations
in body temperature, metabolism, neuroelectric signals etc.,
were gauged and observed. At the end of the experiment,
researchers had collected approximately 250,000 pieces of
separate electrophysiological data.
After having analyzed this data, using specially designed
computers, the researchers declared that there exists such
a huge disparity between daytime and nighttime sleep
that a comparison between the two is almost futile. This
study effectively demonstrated that daytime sleep, even
when experienced within a dark, noise-free and hygienic
environment, falls utterly short of the quality that is present
within nighttime slumber.
One of the most interesting things discovered during <T57^>
For Better Sleep
this experiment was that the natural cycles within daytime

sleep are 20 minutes shorter than those of nighttime sleep.
Therefore, while snoozing during the day, the stages of
lighter sleep (NREM) as well as those of deep sleep (REM)
were significantly shorter than what they would normally
be during the night. Herein, we must keep in mind that
deep sleep (REM) is the stage in which we experience
dreams. This stage is crucially important for our mental
health. The reduction of length within sleep cycles during
daytime slumber translates into a relaxation deficit, even
if the sleeper manages to achieve deep sleep. As a result,
staying awake at night and sleeping during the day, if this
pattern continues over an extended period of time, will
inadvertently lead to an accumulation of the said relaxation
deficit, resulting in chronic fatigue and severe exhaustion.
Is it possible for us to create rooms wherein we could
simulate the darkness of the night, both in terms of
magnitude as well as intensity, so that people who work
during nighttime may sleep in these chambers during the
day and save themselves from the harmful consequences
of staying awake at night? This is the question that has
been a catalyst for numerous scientific experiments, all of
which answered the above query with a categorical “no!”
It is simply impossible for us to efficiently and effectively
replicate all the factors that come into existence when the
sun sets within the natural world.”1
1. AwwafTn DSnishgah wa AkhirTn Pay3mber, Vol. 17, pg. 148
However, emphasizing the importance of sleeping at

night does not mean that we should ignore the benefits
of nighttime worship. Certainly, one should indeed spend
a portion of ones night remembering God, but this has
nothing to do with staying awake night after night.
The night bears two key characteristics: silence and
solace, and these dual traits are ideally suitable for two
specific activities: sleep and supplication. A wise person
would do well to utilize this potential in its proper place.
Pre-Noon Siesta (Qaylulah)

Beside nighttime sleep, another form of rest
recommended by the Ahl al-Bayt (as) is the “qaylulah.” The
qaylulah signifies a short nap or siesta before noon, about 1
or 2 hours prior to the Zuhr prayers.
Since a devout practicing Muslim gets up early before
daybreak, and also remains awake from Fajr prayers to
sunrise, he or she naturally requires a brief episode of rest
before noon. Therefore, it is clear that one of the most
apparent advantages of the qaylulah is that it provides us
with an energy re-charge, allowing us to function efficiently
throughout the rest of the day. Dr. Paknijad writes, “Studies
has shown that noon-time naps for people between the ages
of 40 and 50 leads to greater longevity.”1
According to the Ahl al-Bayt (as), dreams experienced 7
during the qaylulah nap are much closer to reality. Imam
1. Ibid, vol. 17, pg. 191 < 59 >

For Better Sleep
Husayn (as) is narrated to have said, “The qaylulah is a

time wherein dreams are not fallacious”1 Similarly, in a
tradition from Imam $adiq (as) we are told, “The fastest
dreams to come true are dreams seen during qaylulah.”2
Such narrations show that the significance of the qaylulah
is far greater than that of a mere nap. Even though sleep is
one of Gods blessings, the fact that the Holy Prophet chose
to single out the qaylulah as a divine gift says volumes about
its importance.3
Another benefit of the qaylulah mentioned within
prophetic traditions pertains to the positive effect it has
on a human beings memory. It is reported that a person
came to see the Blessed Messenger (SAW) and said, “O’
Prophet of God, I used to have a good memory but it has
deteriorated over time and I have become absentminded.”
Upon hearing this, Allah’s Apostle inquired, “Did you
previously sleep during qaylulah time?” The man answered
yes. Thus, the Prophet asked, “And have you now stopped
doing so?” Again, the individual replied positively. So the
Messenger of God declared, “You should resume sleeping
at qaylulah time.” The person did as he was told and soon
his memory regained its original state.4
Having understood that there exists two ideal time
1. D3r al-Saiam, vol. 3, pg. 55

2. Ibid, vol. 3, pg. 56
r '*\ j 3. Bihar al-Anwar, vol. 76, pg. 185
4. oar al-Saiam, vol. 3, pg. 55
corridors for attaining high quality sleep, we should now

take a look at times that are the worst suited for sleep and
relaxation. Herein, we can point towards five specific time
periods.
1. Sleeping Between the Time of Fajr Prayers and Sunrise

Within Islamic narrated traditions, the term “Bayn al-
Tulu’ayn” signifies a period that lies between the time of Fajr
prayers and sunrise. According to the Ahl al-Bayt (as), it is
highly recommended to stay awake during this time. The
Holy Prophet is reported to have said, “Never does the earth
cry out to God like it does on three occasions: one, when
innocent blood is shed upon it, two, when water drops
onto it from the body of a person performing major ritual
ablution after having indulged in adultery, and three, when
a person remains asleep upon its surface prior to sunrise”1
The Immaculate Imams would remain awake during
the “Bayn al-Tulu’ayn” period. For instance, Imam Sajjad
(as) would keep sitting in his place of worship after having
performed the Fajr prayers and would recite various
supplications until the sun came up.2 Imam Ri<Ja (as)
would do the same while praising God and sending ritual
salutations to the Holy Prophet and his sacred progeny. 3
In some traditions it is mentioned that sleeping during
this time deprives a person from receiving divinely allocated
1. BihSr al-Anwar, vol. 76, pg. 184
2. Ibid, vol. 76, pg. 186
3. Ibid, vol. 49, pg. 92
For Better Sleep
sustenance. Imam Sajjad (as) is recorded to have said,

“Never sleep during the time that precedes sunrise for I do
not like you to do so. Indeed, God distributes sustenance
amongst his servants during this time.”1 Likewise, Imam
Sadiq (as) is narrated to have reiterated the above by saying,
“The angels distribute sustenance amongst the children of
Adam from Fajr until sunrise. Thus, he who sleeps during
this period shall remain deprived of sustenance.”2 In short,
these traditions show that sleeping between Fajr prayers
and sunrise results in poverty and destitution. Imam ‘All
(as) is narrated to have declared, “Sleeping during the time
that precedes daybreak begets impoverishment.”3
Another disadvantage of such a sleeping habit is that
it creates disorganization. Again, in a tradition narrated
from Imam All (as) it is said, “Sleeping during the time
that precedes sunrise, and that which precedes the Tsha
prayers, spawns poverty and creates disarray in a persons
affairs.”4 One of the possible reasons for the onset of such
disorderliness is that the “sustenance” mentioned in the
above traditions includes material as well as spiritual and
intellectual nourishment. Therefore, a person deprived of it
will also be deprived of knowledge, the pleasure of worship,
divine assistance in his endeavors and discipline, etc.
1. Ibid, vol. 76, pg. 76

2. DSr al-SalSm, vol. 3, pg. 43
A point to remember is that there is no hard and fast

rule about what a person must do when he is awake during
this given time. In fact, staying awake, in itself, forms the
focal point of importance in this matter. The great scholar
Ayatullah Shaykh Mujtaba Qazwlnl used to say, “You should
remain awake during this time even if you do nothing at all,
nor engage in acts of worship.” Nevertheless, it is clear that
acts of worship performed in this particular time period are
highly valued and effectively enhance a persons ability to
receive Gods divine blessings and sustenance.
2. Sleeping at the Beginning of a Day

It is narrated from the Holy Prophet (SAW) that he
said, “Sleeping in the beginning of the day is equivalent to
ignorance and foolishness.”1 A similar tradition is narrated
from Imam Baqir as well.2
The expression “the beginning of a day” can mean two
things. It can either signify the time period known as “Bayn
al-Tulu’ayn,” or it may indicate the early hours of the day
subsequent to sunrise. If the first is true with reference to
the tradition in question, then we have already discussed
it quite adequately. On the other hand, if the second is
accurate, then we find ourselves faced with an entirely
new idea. The renowned scholar and narrator of prophetic
traditions, Muhaddith Nurl acknowledges the second of these
1. Bihar al-Anw3r, vol. 76, pg. 185

2. D3r al-Salam, vol. 3, pg. 53
For Better Sleep
two meanings within his book Dar as-Salam (Volume 3, pg.

46). Based on this opinion, which is apparently correct, one
must not greet the morning sunlight while snoozing under
the cover of one’s blanket.
After a night full of peaceful sleep our bodies and minds
are completely rejuvenated and ready to work with a cache
of newly acquired energy. Sleeping in through the morning
is a tragic waste of this immense potential. Some people
get up in the morning “on the wrong side of the bed.” Even
worse is when people begin their days not getting out of
bed at all.
Obviously, a day that starts off with sleep and tired
yawning cannot provide us with much success. Books
about time management clearly state that the manner in
which we start our day is central to the kind of day we’ll
have. A day started well is a day spent well. The fact that the
Sacred Messenger (SAW) used to begin his day prostrating
before God and reciting His praise,1 or that Imam $adiq
(as) used to instruct all Muslims to begin their days with
acts of charity,2 demonstrates how important it is to start
one’s day properly.
Therefore, keeping in mind the discussion we’ve had
thus far, we understand that when the Holy Prophet
calls “sleeping in the morning” an act of “ignorance” and

2. MTz3n al-Hikmah, Tradition no. 10429
“foolishness,” his words hold weight and importance. i
3. Sleeping at ‘A^r2 (the mid-afternoon)

According to Imam Muhammad Baqir (as), sleep during
the time of V\$r (i.e. 2 to 3 hours following Zuhr prayers)
represents an act of stupidity.3 Furthermore, the Holy
Prophet of Islam (SAW), in a tradition narrated from him,
explicitly warned us by saying, “He who sleeps at ‘A$r and
finds that his intellect has been stolen away should rebuke
none but himself.”4
Whenever the Ahl al-Bayt (as) caution us about a certain
act, their intention is to save us from its detrimental
consequences. However, sometimes we manage to deduce
what these consequences are, while at other instances we
remain ignorant about them. Whatever the case may be,
1. Some readers may think that there seems to be no problem with sleeping in
late through the morning and working in the latter part of the day. In reality, when
people with such a lifestyle begin to warm up and start working, they find that
it’s already past noon and lunch time. Having eaten lunch, work becomes more
difficult because the body and mind tend to be lethargic after having consumed
food, and simultaneously the rise in temperature during and after noon-time
decreases overall human productivity.
Additionally, when a person starts working early in the morning, his energy is
multiplied simply because everyone around him is working as well and this
provides the mind with positive psychological feedback. Similarly, getting up in
the morning gives you the opportunity to work continuously for 4 to 5 hours in a
single stretch, something that is not available to us otherwise. In short, sleeping
in the early hours of the day deprives us of all these advantages.
2. The term ‘A$r, in Islamic jurisprudence, signifies a time when the shadow of
things under sunlight is twice the length of what their shadow would be at ?uhr
time.
3. D3r al-Sal3m, vol. 3, pg. 44
4. Ibid
For Better Sleep
the Ahl al-Bayts (as) warnings are always indicative of the

existence of certain dangerous repercussions.
Some people may question the parallel that Prophet
Muhammad (SAW) draws between sleeping at ‘A$r time
and the erosion of the intellect. Modern science has proven
that the movement and position of the moon, the alignment
of the sun, the stars and other celestial bodies play a role
in causing a variety of effects on things that exist here
on Earth. For instance, the moon influences the sea and
leads to high and low tides. Therefore, one must not think
simplistically and question the wisdom of the said tradition
without taking such facts into consideration.There are
many causal relationships within the universe that still lie
beyond discovery.
Systems of thought and belief that claim to provide
mankind with a comprehensive plan for life, while ignoring
the presence of intricate and extensive links between us
and the universe, are in fact deficient in nature. It is one
of Islam's exclusive strengths that its teachings take into
consideration the correct time and place for performing
prescribed activities. Even when speaking about sexual
ethics for married couples, Islam keeps in mind the
influence of environmental factors such as solar and lunar
eclipses. All these features exhibit the unique greatness of
the Holy Prophet and the divine creed with which he was
sent forth to guide humanity.
4. Sleeping Before ‘Isha Prayers

The Prophet of God (SAW) is narrated to have said,
“Allah dislikes (for a person to) sleep between the times of
Maghrib and ‘Isha because it obstructs sustenance”1
Several other traditions speak of the same phenomenon.
Therefore, keeping in view the wide definition of
“sustenance” we mentioned before, we can understand the
gravity of the issue at hand.
The messengers of God and His sacred saints, given their
divinely granted knowledge and wisdom, are able to discern
the connections that are hidden from the eyes and minds of
ordinary men. However, the fact that human beings do not
know or comprehend these things independently should
not become an excuse for people to ignore the knowledge
bestowed upon them by Gods apostles. In fact, within
Islam's ideology action in itself allows us to access many
forms of knowledge; knowledge that cannot be acquired
through mere learning.
5. Sleeping While Ritually Impure

“A Muslim should not sleep in the state of janabah (ritual
impurity).” This is a tradition narrated, upon the authority
of Imam $adiq (as), from the Commander of the Faithful
Imam ‘All (as). In its continuation, Imam ‘All (as) goes on
to explain why such sleep is deemed detestable. He says,
“A believers soul travels to the heavens during sleep where
1. Ibid, vol. 3, pg. 46 67 >

For Better Sleep
God greets him and bestows upon him His bounties”1 The
conclusion drawn from this saying is that ritual impurity
obstructs spiritual ascension.
It is reported that a man once came to see Imam Sajjad
(as). This man was ritually impure. The Imam addressed
him saying, “Is it not shameful for you to come before your
Imam while being ritually impure?”2 When a person is
rebuked for coming before the Imam in such a state, then
how can it be admissible for anyone to approach God in a
similar condition?
However, Islam realizes that sometimes it is genuinely
difficult to perform the ghusl (or major ritual ablution)
before going to bed. In this situation, Gods final religion
allows us to perform the wudu (or minor ablution) instead.
This removes the negative spiritual effects of sleeping while
ritually impure. Having said that, it is still much better for
a person to perform the ghusl as soon as he or she possibly
can.
i
I
1. Jami> al-Ahfidith, vol. 2, pg. 563

CHAPTER 7: CALMING THE HEART BY REMEMBERING GOD
Chapter 7: Calming the Heart by Remembering God

Remembering God is important at all times1 and
forms the only way of calming the human heart when it
becomes overwhelmed by distress and anxiety.2 However,
remembrance of the Almighty is especially crucial before
going to bed. Here are three arguments presented in
confirmation of this proposition.
1. The Elimination of Fear

One of the most common bedtime problems is the onset
of fear. This fear prevents us from falling asleep and may keep
us up for hours on end. Individuals engaged in dangerous
nighttime jobs and duties can tell us how brutally effective
fear is in erasing all signs of sleep from a persons mind. In
fact, the slightest sign of fear deprives even the best sleepers
of their ability to nod off.
Fear does not merely prevent sleep but, even if a person
falls asleep, it lingers around to disturb the quality and
1. Imam 'AIT is reported to have stated, “Be mindful of God in all circumstances."
MT?an al-Hikmah, Tradition no. 6371)
2. "Know, the hearts find rest in Allah's remembrance!" The Holy Quran, Al-Ra'd
(13), Verse:
For Better Sleep
depth of his slumber. Researchers say certain animals,

like deer, are hunted by other beasts. Thus, these creatures
live in constant fear of being preyed upon. The result
is that they sleep very lightly. In contrast, predators, like
lions, sleep very soundly. Likewise, wild cats living in an
untamed environment are characteristically light sleepers,
while domestic cats, living in safe and secure surroundings
without the slightest concern for food and shelter, are the
exact opposite. In fact, when observed in these two different
settings, the same disparity pops up in the sleeping behavior
of other animals as well.
Here we must ask ourselves why we sometimes experience
fear right before going to sleep. Some scholars write that
when we lie down to rest our subconscious perceives us
to be more susceptible to external threats. In this state, it
responds as if we had become vulnerable and defenseless
like helpless children. In addition, being alone in the dark
i
plays games with our minds, amplifying the intensity of this
psychological reaction. Our brain starts revisiting things
that it did not comprehend throughout the day, and begins
to exaggerate them by attaching new dimensions to their
already vague form. All of this reveals itself in the guise
of sleeplessness, being jolted awake or other sleep related
disturbances.
During daytime, our constant preoccupation with work
and other activities keeps us heedless of our fears. They
return, nevertheless, at night. All we have to do is turn
off the lights and all our problems, concerns and internal
conflicts are gathered together and displayed in front of us
like a frightful movie playing on TV.
Researchers also point towards other factors which help
in cultivating our sense of panic. Silence, for example, can
also be frightening. For certain individuals, pin drop silence
is highly intimidating. Such people must constantly hear
a familiar sound in order to remain calm and composed.
Another fear inducing element stems from the nature of
sleep itself. Scholars explain that during sleep we are forced
into confronting ourselves. Many people are frightened of
meeting themselves in this manner. Sleep is like having a
dialogue with ones self, and this is can be a truly daunting
task for many.
Now let us analyze how Gods remembrance acts to
diminish or eradicate fear. The essence of remembrance is
to identify God as the most powerful and beneficent entity,
and to seek refuge in His infinite mercy and compassion.
Being mindful of God provides us the psychological
security that is elemental in guaranteeing peaceful sleep.
With God watching over us, we feel ourselves basking in
safety, and our hearts are no longer polluted by thoughts of
dread and apprehension. The soothing influence of prayer
is something that is recognized even by people within
western academia. One author comments, “Praying and
supplicating enhances a persons sense of security. It opens
up the path of serenity for the human soul.”
For Better Sleep
Remembering God at bedtime is like a gentle lullaby that

calms our nerves, helping us to cast away any fear that may
have stemmed from nighttime silence.
Moreover, devout remembrance of God leads to spiritual
enlightenment and causes our internal “self” to become
heavenly and chaste. Having to meet a “self” disfigured
by lust, envy, selfishness and hatred invokes a deep sense
of horror within a persons heart. However, confronting a
“self” that has been purified by prayer is not a problem.
2. Forgetting the Troubles of Daily Life

Every single day we find ourselves embattled by an array
of problems. Those who are studying are preoccupied by
educational concerns and upcoming examinations. Others
are challenged by their desire to find an ideal spouse and
form a family. For another segment of society earning
a living, running a business and turning a profit are the
foremost priorities. Yet others are caught within the
entrapments of politics, continuously struggling to secure
a larger “piece of the pie.”
If we keep carrying our daily worries with us to bed every
night, there is no hope of us achieving comfortable sleep.
Let us consider a young man who has recently found a girl
whom he'd like to marry. At night he starts thinking about
\ > her, whether or not he should propose to her, comparing
) <C her to other prospective suitors and contemplating the
| advantages of marrying her. Soon he ends up being more
confused. After a few hours of fruitless scrutiny, worn

out and frustrated, he decides to re-examine the issue at
another time. Now as he finally gets ready to sleep, he finds
that he can no longer drift off into dreamland. His mind
simply cant silence the residual resonance of his troubled
thoughts.
Such a problem can be effectively fixed by remembering
God. Through His remembrance, our mental scenario
changes and we are spirited away to another world, a world
free of trouble. Researchers say that reading religious texts
before going to sleep can be very useful. Such material
frees people, regardless of whether they hold religious
inclinations or not, from the limited world of their
professional and personal lives, and allows them to escape
into and experience a far greater transcendental reality.
3. Emotional Well Being Equals Comfortable Sleep

Harboring strong emotions while going to bed is a major
obstruction to sleep. As such, it makes no difference whether
these emotions are positive or negative. Feelings such as
envy, hate, fury, euphoria, self-effacement, self-conceit, etc.,
are all equally guilty of prompting sleep-related problems.
In these situations, remembering the Almighty brings the
human soul back to its natural equilibrium, while toning
down a persons emotions. ' (iL
Anyone who contemplates upon the infinite power and (\'(*
authority of the Divine is not angered easily. He who lives I
< 73 >
S,J
For Better Sleep
with God by his side does not allow jealousy and malice
to intrude into his heart. He does he find himself seduced
by arrogance, nor is he ensnared by defeatism. In short,
remembering God protects him against all irritants that
seek to disrupt his spiritual and emotional balance.
Unfortunately, we readily ignore things that bother us
spiritually. We immediately replace our pillows if they are
uncomfortable and actively get rid of all physical irritants
that cause us distress, but at the same time we are oblivious
towards things that trouble our souls. Nowadays, people
are more concerned by maintaining their bodies, while
their spiritual well being is left unattended. This represents
a major counterproductive trend. Although, maintaining
one’s physical health is necessary, the soul should by no
means be overlooked.
Furthermore, without a healthy soul, one cannot attain
a healthy body. With reference to our current topic, when
an individual loses his spiritual balance and starts to
suffer from the above mentioned spiritual ailments, he
immediately falls prey to sleep disruption, which in turn
breeds devastating consequences for his physical health.
4. A Critique of Western Ideas Regarding Relaxation

There exists a popular but erroneous perception that
religion and spirituality within the West have come to an
^) <C^ absolute end. On the contrary, in recent years there has been
I a re-emergence of spirituality within the Western world.
‘ ’ V ^
!
The fact that a translation of Jalaluddin Rumis monumental

work of gnostic poetry called the Mathnawi has become
a bestseller, demonstrates the depth of this very trend.
Furthermore, various writings by Western academics and
authors betray their newfound inclination towards matters
dealing with the metaphysical. It has become common for
experts to recommend, for instance, that people engage in
prayer and supplication in order to achieve tranquility. In
one such text a researcher within the field of sleep science
writes, “Praying, as well as its spiritual results, carry a
variety of benefits. There is a place within every human
brain called the “God Spot” which, when accessed, leads to
a feeling of transcendence and calm. People who exercise
regular and sincere prayer seldom suffer from sleep-related
problems.” Similarly, he goes on to say, “For centuries people
with different traditions have taken refuge in rosary beads
in order to achieve peace and free themselves of anxiety.
Some believe that the effectiveness of these prayer beads
stems from the continuous movement of a persons fingers
as he uses them to recite devotional supplications. Others
suggest that the secret lies in the activation of several stress
relieving pressure points within the human hand. Another
explanation may propose that the supplications themselves
result in peace and serenity. Whatever the case may be,
rosary beads are a simple and effective way to achieve calm
and tranquility.”
However, even these authors have made a fundamental < 75 >
_____ __________ ________ 11
For Better Sleep
mistake within their analyses. They have failed to understand

the actual essence of the human entity and have fallen short
of comprehending its most crucial needs. Similarly, they
have been deficient in their conception of the priority that
exists between various issues. A god who is invoked simply
to instill peace and serenity is nothing but a hoax. The true
God is one who builds his sacred temple within a persons
heart and whose hallowed presence permeates the entirety
of a human being’s soul.1
Our essential need to be in contact with the divine is far
greater than just being a handy tool that helps us fall asleep
at night. Surely, God is not a sleeping pill. We must become
familiar with God, befriend Him and remember Him in our
thoughts on a continuous basis. True and substantial peace
comes as a natural result of such a deep-rooted relationship.
The God worshiped and loved by all prophets, saints,
martyrs and righteous people throughout history, a God
who bestowed upon them existential tranquility is far
removed from a god used only as a cheap trick to induce
sleep when we need it.
Unfortunately, the view held by many Western writers
vis-i-vis religion and spirituality is that they constitute a
means towards certain material or psychological ends. In
their narrow point of view, things like prayer, supplication,
1. A divinely inspired tradition quotes God as having said, "My heavens and My
|| earth do not hold Me within themselves, but I reside within the heart of my devout
< 76 > servant." Bihar al-Anwar, vol. 58, pg. 39
worship, invocation, etc., are nothing more than proverbial

bridges that help us in crossing over from anxiety and
stress to internal peace and harmony. That is the entirety
of their utility. Issues such as attaining a spiritual proximity
to God fall completely outside the parameters defined by
such a constricted outlook. While acknowledging the
physiological and psychological benefits of these actions,
we stress that this is not the whole picture. Pure and sincere
worship, stemming from deep-rooted knowledge and love,
is a reality greater than what these authors have dared to
imagine.
Secondly, it is impractical to suggest that a person can
remain ignorant of God throughout his daily life and then,
just before sleeping, change his stance to gain a connection
with the divine realm. We have already mentioned that
prayer eliminates fear, removes preoccupying thoughts
and clears out disturbing emotions. By inviting us towards
continuous prayer and supplication, Islam aims to block
out all these troublesome elements permanently.1 Whereas
people in the West may enjoy a short bout of peace
experienced through prayer before sleeping, Muslims are
encouraged to remain in a state of uninterrupted harmony
brought on by continuous remembrance of the Almighty.
Another key mistake committed by Western thinkers
is that they seek to balance the chronic ignorance of God
1. “O you who have faith! Remember Allah with frequent remembrance, and
glorify Him morning and evening." The Holy Qur’an, Al-Ahzab (33:4142-)
©
For Better Sleep
within an average Western lifestyle by a tiny measure of

artificially-induced spirituality. Let’s take a look at some
examples of this very phenomenon.
A researcher within the field of sleep science writes, “The
stillness of the night increases ones feeling of loneliness
several times over. The only cure is to take pleasure in being
alone with oneself. This might seem a tremendous task, but
once you attain such a mindset, you shall be surprised at
what a wonderful friend you make for yourself.”
As the reader can see, the author in question tries to
fix the mentioned problem through a process of positive
suggestion. This begs a series of questions: “Can our fear of
loneliness be overcome through imagining our own selves
as companions?” “What does being alone with yourself
actually mean?” “Isn’t it just a different way of saying that
you are alone?”
In another place, the same author says, “Have you
observed how easily children go to sleep? The sleep as if
they have no worries in the world and have achieved every
goal that they ever yearned for. When you wish to sleep at
night, try to create such a state for yourself. Act as if you
have no problems whatsoever and that you have already
attained all the success you ever wished to achieve. If you
do this, you too shall sleep like a baby.”
One night, when you have trouble going to sleep, try
experimenting with this method to see whether it works or
< 78 > II not. Again, we do not mean to reject the power of suggestion.
|_
What we believe is that the complexity of modern mans

psychological problems is far greater than something that
can be fixed so childishly.
The same researcher goes on to write, “Try to experience
happy dreams. Visualize the 20th century. Imagine the
pajamas worn by film actors within movies shot during
that period. How can one resist falling asleep in such
comfortable pajamas?”
A severely injured veteran of the Iraq-Iran war narrates
that one night, when hospitalized due to his numerous
injuries and suffering from extreme pain, he was given a
couple of doses of painkillers but to no avail. Seeing that the
tranquilizers were having no effect, he turned to a nurse and
sarcastically said, “It seems that these painkillers are a new
kind of painkiller.” The nurse promptly responded, “No sir,
your pain is a completely new form of pain.” The sickness
that modern man suffers from today is similar to this
story. His “pain” is not a pain that can be removed through
such simple ways. When people ignore God persistently
throughout their lives, they virtually become mountains of
anxiety. This anxiety cannot be cured through imagining a
pair of 20th century pajamas.
Unfortunately, many academics in the West have yet to
realize the actual roots of the numerous problems that have
cropped up within society. Indeed, the first step towards
solving these issues is to correctly comprehend them.
Through this understanding one may hope to differentiate < 79 >
. J
I
For Better Sleep
between the actual illness and its many apparent symptoms.

CHAPTER 8: THE VARIOUS SUPPLICATIONS RECITED BEFORE SLEEP
Chapter 8: The Various Supplications Recited Before Sleep

Before we start discussing the various forms of
supplications, we need to realize that the large number of
narrated prayers found within religious books does not
indicate that we must recite them all. People sometimes
object saying, “If we start reciting all the prayers within
these religious books, we'll have no time left for anything
else” For this reason it is important to understand the
aforementioned point. The holy prophets and saints
provided us with a huge cache of supplications so that
all people, regardless of their different needs, tastes and
aptitudes, could find something suitable. This way, no
person can ever argue that he was unable to find a prayer
that suited his condition and particular predicament.
God, in His infinite mercy, has opened up this vast
all-inclusive highway leading towards His friendship
and spiritual proximity. We have such a huge number of
narrated prayers recorded within religious books that all
individuals are able to find something or the other that fits
in perfectly with their unique physical and spiritual states.
There are short supplications, as well as long orisons. There
For Better Sleep
are Quranic prayers alongside non-Qur’anic ones. We even

find prayers with repetitive contents right beside prayers
with no repetition at all. Weekly and monthly invocations
are available right next to daily ones, and this is just the tip
of the iceberg. In fact, this vast palette of spiritual content
resembles a grand feast arranged by God for his respected
guests so that they may dine from His heavenly table
decorated with an infinite assortment of delicious delights,
each fitting a different taste.
We will list a number of supplications, but this does not
mean that the reader needs to recite them all at bedtime
before going to sleep.
We have divided these prayers into three categories:
specific supplications, Quranic supplications and general
supplications. By specific supplications we mean prayers
that have a clearly defined purpose and aim, and are recited
before bedtime in order to attain a specific result. Quranic
supplications are relevant prayers found within the verses of
the Holy Quran. Finally, general supplications are various
useful non-Quranic prayers that can be beneficial if recited
before going to sleep.
1. Specific Supplications
Herein, we shall present the reader with merely six of
the many specific prayers available within Islamic religious
texts.
?
i
CHAPTER
a. The last verse of the Quranic chapter Al-Kahf

flil \jJk±*j AJJ Usl jj j-ij IjI Lî]
110 li^.l lAjj 5 jUu iljJiu Vj Liiifl iic.
Say, T am just a human being like you. It has been revealed to me

that your God is the One God. So whoever expects to encounter
his Lord - let him act righteously, and not associate anyone with
the worship of his Lord.’
The effect of reciting this verse before bedtime is that it
gives you the ability to get up whenever you want to. Imam
$adiq (as) is reported to have said, “He who recites the last
verse of (the Qur anic chapter) Al-Kahf at night will be able
to wake up at any hour of his liking.”1 In fact, this particular
invocation has been tried and tested successfully by many
people including the author of this current text.
Different bedtime prayers focus on different religious
principles and teachings. Some revolve around the concept
of tawhid (the absolute oneness of God) e.g. the Quranic
chapter Al-Ikhlas. Others center on the hereafter e.g. the
Qur’anic chapter Al-Takathur. However, the last verse of
Al-Kahf invokes several ideas at the same time. Within
the phrase, “...your God is the One God...” it speaks of
the source of all creation, i.e. the one and only Almighty.
Then, in the sentence, “So whoever expects to encounter
his Lord...” it draws our attention towards the Day of
Judgment. Finally, this phrase, “ . .let him act righteously.. ”
emphasizes on the pivotal nature of doing good deeds. In
1. Bihar al-Anw§r, vol. 76, pg. 202
H
For Better Sleep
its totality, the verse in question is like a skillfully crafted

message that seeks to jolt us awake from our ignorance, just
as it helps us in getting up from the physical form of sleep.
Another similar supplication is effective for people
seeking to wake up in time to perform the nighttime prayer
called tahajjud or $alat al-layl. In a tradition narrated from
the Holy Prophet (SAW) it is said, “He who wishes to get
up for nighttime worship should recite this invocation at
bedtime:”
qJsliJI ^3 l_rLo3J ^1
“O’Lord, do not let me perceive myself secure against your plan,

and do not let me forget your remembrance and do not render
me from amongst the ignorant”
The hadith continues by stating, “After (having recited the
above invocation) you must say: I want to wake up at such
and such hour. (If you do this) God will appoint an angel to
wake you up at the specified time.”1
b. The second specific supplication is especially helpful
in curing the problem of sleeplessness. Nowadays this
problem has become an epidemic.
All individuals who find it difficult to sleep at night
should recite the following prayer:2
oliJi ^ js jiDJLti jLtJi 15S 4I11 jipCJ*
“Sanctified is Allah the Lord of all splendor, the Infinite in His
authority, the Great in His undeniable proof, everyday He is in
11. Ibid
^84^ 2. Ibid, vol. 76, pg. 197
CHAPTER
new splendor.”
Having said this, they should add:
Lj 4_jjLoJI jSLâ L) 4_jjI*JI v__»3_JLoJl L» 4_ajloJl 03_kl]l L)
L03J (j-J-LaJ jj_5l 3 dJjLaJI 3^f- jSLj SyJ>LlJI j3-ln.ll
c. As we mentioned earlier, fear and anxiety are

augmented during nighttime. This phenomenon leads to
quite a few sleep-related issues including insomnia and an
inability to experience deep sleep. In order to escape such
fears, there exist within our religious texts several prayers,
some of which we shall narrate herein.
One of the most famous of these supplications is
the recitation of the Quranic chapters Al-Nas and Al-Falaq
alongside the three Quranic verses which are collectively
known as the “Throne Verse” or Ayat al-KursI. Imam
Baqir (as) is reported to have said, “Whoever experiences
fear when trying to fall asleep should recite the (Quranic
chapters) Al-Nas, Al-Falaq and the Throne verse.”1
Similarly, the same prescription works for people
who experience anxiety during sleep. A person once wrote
to Imam $adiq (as) saying that he suffered from a high
degree of panic and fright whenever he went to sleep.
As such, he asked the Imam for a solution. The Imam is
narrated to have answered, “Whenever you go to bed, recite
the (Quranic chapters) Al-Nas, Al-Falaq and the Throne
verse. The Throne verse if better than anything else.”2
1. Ibid, vol. 76, pg. 195

2. Ibid, vol. 76, pg. 211
For Better Sleep
Another prayer exists for the same difficulty. This one is

narrated
from Amir al-Mumimn Imam Ali (as) upon the authority
of Imam Baqir (as). In this tradition we are asked to recite
verses 11 and 12 of the Quranic chapter Al-Kahf.1 For
people afflicted by such troubles, it is a good idea to write
these prayers down and have them by ones side at night.
The last supplication, which proves to be an effective
cure for fear during night time, is a prayer that needs to be
repeated 10 times:2
CjXj—ag) j—a 3 .col—It o—® s aij “ 3 ^ A 4 i)l OU ^3—C-l
O3ô_s>o jl vl»5 d—» ^3—c-l 3 q\bL_iJI
After having recited this prayer, one needs to recite the

Throne verse followed by the following sentences from the
Quranic chapters Al-Anfal and Naba:
<iil j)l
“When He covered you with a trance as a [sense of]

security from Him...”
9 ito- USkij
“...and make your sleep for rest?”
d. The fourth specific supplication is meant especially for
the younger generation. It is a prayer narrated from Imam
Sadiq (as) and helps prevent nocturnal emissions. The
| Imam is reported to have said, “If you fear that you may be
r : 1. Ibid, vol. 76, pg. 194
< 86 > 2. Ibid, vol. 76, pg. 196
K.J
CHAPTER
soiled (by nocturnal emission) during sleep, then recite this

invocation:” 1
d jUa^JLJl q $ q-o 3 ^4_r*3l *3—•*» <j-o 3 ^4-lp-iJl (j-ô d_> i3_tl ^ frill
fllJl 3 jjixfljl
However, nocturnal emissions are natural for young men

and are, by no means, considered bad or sinful. Although
they can be a major nuisance at times and, thus, prayers of
this kind are meant to alleviate such hindrances.
Prayer in general leads to a state of harmony and
equilibrium within the human soul. In a few instances,
nighttime orgasm may be a result of spiritual or
psychological misbalance. In these cases prayers prove to
be particularly effective. Remembrance of God cleanses the
soul of lust and internal strife, and protects it from Satan.
e. We mentioned earlier that sleeping alone is contrary
to the Islamic etiquette of sleep. Having said that, one must
acknowledge that sometimes it becomes rather impossible
not to sleep alone. The Imams (a) have recommended
certain prayers that are to be used in these very situations.
There invocations are meant to reduce the negative impact
of solitary sleep. It is narrated that if one sleeps alone, one
should recite the following supplication:2
Jj^3 Js. Jtl 3 ,^1^3 J-jT
1. Ibid, vol. 76, pg. 197

2. Ibid, vol. 76, pg. 96
For Better Sleep
f. Earthquakes have become increasingly common and

we have seen several high intensity calamities in recent
years. This fact leads to the existence of a passive kind of
fear within our minds. Therefore, we are also including an
invocation that addresses this fear.
The 41st verse of the Quranic chapter Al-Fatir, according

to a tradition narrated from Imam Kadhim (as), is effective
in alleviating such concerns.
(yjk JLkl (_y* (jl Ljll j ^ jjj (j! <4 u»*j iul (jj
I jjJc. I (j\& j4-jJ
“Indeed Allah sustains the heavens and the earth lest they
should fall apart, and if they were to fall apart, there is none who
can sustain them except Him. Indeed He is all-forbearing, all-
forgiving.”
He is reported to have said that whoever recites this verse
before sleep shall find his home safe, secure and standing
when he wakes up.1
2. Qur’anic Supplications
Reciting the Holy Quran results in an elevated state
of spirituality while enlightening the soul, purifying the
heart and calming the senses. However, certain verses of
the sacred book are ideally suited for recitation at bedtime.
These verses have been highlighted by the immaculate
Imams of the Ahl al-Bayt (a). Here are In what follows, the
{§/ 1. Ibid
CHAPTER
reader will see a few examples of these instances.

a. The Quranic chapter AI-lkhlS$ or Al-Tawhld: This
chapter holds a very special place and rank within the Holy
Quran. Imam Rida (as) is narrated to have stated, “He
who recites Qul hu Allah (i.e. the chapter Al-Tawhld) and
comes to be a believer in its contents, is someone who has
understood the oneness of God.”1
In a few traditions of the Holy Prophet (SAW) we find
that he has nominated this chapter as being one-third of the
Holy Quran (in its spiritual weight). Therefore, if someone
recites this chapter thrice, then he is considered to have
recited the whole of the Holy Book.2 Imam $adiq (as), in
a thought-provoking statement, has called this chapter a
statement of God proverbial genealogy.3
Reciting this chapter is recommended at all times, but
especially when a person leaves or enters his home, after
performing the five daily ritual prayers, when one falls ill, or
when going to sleep at night.
The Ahl al-Bayt (as) have mentioned a number of
advantages following the recitation of this magnificent
Quranic chapter. The Holy Prophet (SAW) is narrated to
have said, “If someone recites ‘Qul hu Allah' when having
lain down to sleep, God forgives 50 years worth of his sins.”4
1. Ibid, vol. 92, pg. 347

2. Ibid, vol. 92, pg. 350
3. Ibid, vol. 76, pg. 194
4. Ibid, vol. 76, pg. 192
For Better Sleep
Imam Ali (as) is recorded to have stated, “He who recites

‘Qul hu Allah* while in his bed (preparing to sleep), God
appoints 50,000 angels to protect him during the night.” 1
Similarly, in a tradition reported from Imam $adiq (as)
it is mentioned that as a result of reciting this chapter,
the reciter and all his neighbors are granted safety from
calamities.2
b. The Throne Verse: Verses 255, 256 and 257 of the
Quranic chapter Al-Baqarah are commonly considered
what is collectively called the “Throne Verse.” Nevertheless,
within the reported traditions of the Ahl al-Bayt (as), this
term is only used for the first of these three verses.
Lij ^4 Li ijJ vJ <i-u. Vxib v >a VI 4-i V &\
(jjJbJAJ Vj Lij ^ ^ L)jl Li ^ V] 3oXic. ^» Ia'» L
j ±j 1 L«-v Vj lull jS ^ “'j iLi Lij VJ ale-

I
iLlL o-f -Lua^li (j-jfi ,ii v 255 ft ^ )»li

iil 256 ft-jic- £}*-'** V J5—^jit >21 laiolai ) m jJiLj (j—
Lij »Kii jUijl i jj-is jjTii (_jJi >-> i js-fi^>=4 ijdiU

257 ft-* j'-ill Lj_Lial 5 > itkll ^1 jj-lli L-f
“Allah — there is no god except Him — is the Living One,
the All-Sustainer. Neither drowsiness befalls Him nor sleep. To
Him belongs whatever is in the heavens and whatever is on the
earth. Who is it that may intercede with Him except with His
permission? He knows that which is before them and that which
is behind them, and they do not comprehend anything of His
r *--| 1. Ibid
^90^ 2. Ibid, vol. 76, pg. 201
CHAPTER
knowledge except what He wishes. His seat embraces the heavens

and the earth, and He is not wearied by their preservation, and
He is the All-Exalted, the All-Supreme”
There exist numerous traditions that emphasize the
importance of the above-mentioned verses. They also
highlight the major effects of their recitation. The Holy
Prophet of Islam (SAW) is quoted to have declared these
three Quranic verses as the greatest of the Holy Quran’s
ayaat.1 Similarly, Imam Jafar al-$adiq (as) is reported to
have pronounced them as being the very pinnacle of the j
Holy Books divine content.2
In another hadith, the Sacred Messenger is narrated to
have said, “He who recites these verses 100 times is equal
to a person who has spent an entire lifetime worshipping
God.”3 He is also reported to have proclaimed, “Nothing
but death stands between a person and paradise if he
persistently recites the Throne Verse after performing the
daily ritual prayers.”4 In a tradition from Imam Baqir (as)
we are told, “He who recites the Throne Verse while in the
state of ritual prostration shall not enter Hellfire”5 and in
another place we are informed, “Reciting this verse just
once shall protect a person from 1,000 worldly calamities
1. Ibid, vol. 92, pg. 272

2. Ibid, vol. 92, pg. 367
3. Ibid, vol. 92, pg. 263
4. Ibid, vol. 92, pg. 269
5. Ibid
For Better Sleep
as well as 1,000 hardships during the afterlife”1

The Throne Verse is one of the best manifestations of the
Holy Qur’an’s monotheistic teachings. It holds within its
brief text a complete description of Gods infinite power and
glory, and provides an outline of His divine and unparalleled
characteristics. Since the only way to attain tranquility is
through the remembrance of God, the more we immerse
our thoughts in the unity of His Being, the greater will
be the degree of calm and serenity we experience.2 This is
especially true at nighttime. For this very reason, we find
that our divinely ordained leaders have made a special
effort in recommending that we recite these verses before
bedtime, an act that they themselves diligently performed.3
The Prophet of Islam (SAW) is quoted to have said, “If a
person recites this verse after laying down to sleep, God will
protect him, his neighbor and his neighbors neighbor, as
well as all the houses in his proximity.”4 In fact, whenever
the Ahl al-Bayt (as) would teach their followers a set of
1. Ibid, vol. 92, pg. 262

2. One sublime facet of these Qur’anic verses is that they describe God as an
entity free of sleep and pre-occupation. As such, upon reciting them a believer
becomes confident that he is under the patronage for by an ever vigilant and
all-powerful protector. Similarly, by mentioning the fact that God does not grow
weary of sustaining the Heavens and the Earth, the said verses indirectly declare
that man's sustenance is entirely within the grasp of His infinite ability. Likewise,
by emphasizing the limitless nature of God’s realm, the Throne verse assures us
that we and the entirety of our existence lie completely within the scope of His
unquestionable authority.
CHAPTER
supplications to be performed before sleep, they would

always include amongst them the recitation of the Throne
Verse. For instance, in a narrated tradition we are told that
the Holy Messenger (SAW) advised Imam ‘Ali (as) to engage
in a number of prayers before bedtime. At the end of this
tradition, the Sacred Prophet is recorded to have said, “Be
particularly persistent in reciting the Throne Verse for
there exist 1,000 heavenly bounties and 1,000 divine favors
stemming from Gods mercy in each of its letters.”1
c. The Quranic Chapter Ya Sin: As far as we can remember,
the only Quranic chapter prescribed for recitation both at
the beginning and the end of a given day is the chapter Ya
Sin. A narrated tradition of the Holy Prophet (SAW) says,
“Whoever recites Ya Sin at the start of a day will find his
needs fulfilled.”2 Similarly, within a tradition reported from
Imam Jafar al-$adiq (as), it is said, “If a person recites Ya
Sin before sleep, God appoints 1,000 angels to protect him
from every satan and all forms of calamity.”3
The significance of this chapter can be gauged from the
fact that the Immaculate Imams (a) have called it the heart
of the Holy Quran,4 and have emphasized that it be taught
to each and every Muslim child .5 Obviously, the advantages
mentioned with reference to reciting this chapter before
2. Bih§r al-Anw3r, vol. 92, pg. 292
3. Ibid, vol. 92, pg. 289
4. Ibid, vol. 92, pg. 288
5. Ibid, vol. 92, pg. 291
For Better Sleep
sleep form only a small portion of its overall effects.

Even though within this book brevity has been our
intent, we find it worthwhile to include excerpts from
lectures delivered by the honorable teacher Muhammad
Rida HakTmT in exposition of the importance of the Quranic
chapter Ya Sin. He writes, “... within the Holy Prophet’s style
of mentorship, we observe that he always tried to address
people in accordance to their own inherent potential and
abilities. Through love and compassion, he brought to them
the religion of God, recited for them His revealed words
and acted upon what he preached. As such, he sought to
awaken their slumbering souls and, thus, educate them
spiritually. Consequently, we find that he enables them to
journey upon the path of true knowledge, attaining, as a
result, true human excellence that stems only from God. In
doing so, he led them upon his own footsteps so that they
may become Quranic human beings.”
The Sacred Messengers (SAW) repeated instructions
with reference to this particular Quranic chapter, its
memorization and comprehension, form but one of the
pieces of evidence pointing toward its value. He is quoted
to have stated, “By God, I wish it (the Qur’anic chapter Ya
Sin) to be present in the heart of each and every human
being from amongst my people.”
Indeed, this chapter forms the very heart of the Holy
Quran and its spirit. This means that its contents represent
the essence of the sacred books teachings. Imam $adiq (as)
CHAPTER
is narrated to have declared, “Surely, everything has a heart

and the heart of the Qur’an is Ya Sin”
If the spirit of the Holy Qur’an enters into a human soul,
bringing with it a sublime awareness of the treasures that
lie hidden within, then one can only imagine the spiritual
heights that such a person may attain. For this reason, one
observes that the great sages and mystics of Islam have
always paid special attention to this specific part of the
Islamic Holy Book.
The late Haj Shaykh Mujtaba Qazwlni Khurasan! (who
died during the year 1967 C.E.) was one of the greatest. He
had achieved excellence in both the intellectual sciences
and those related to divine revelation. His expertise in the
Holy Qur’an was well known, and alongside these faculties,
he enjoyed an unparalleled grasp of the mystical sciences.
One of his fields of distinction was his acute comprehension
of Quranic supplications. Concerning Ya Sin, he has said,
“Whenever you recite the Quranic chapter Ya Sin, and seek
its intercession, remember to ask God to grant you the
essence of this very chapter. It is indeed a grievous loss if
a person were to recite this Quranic chapter for any other
purpose, for surely there does not exist any worldly need or
want that stands worthy of the recitation of this magnificent
piece of divine revelation.”
Close friends and acquaintances of this late Qur’anic
teacher narrate that he was capable of performing
extraordinary things. He, himself, bears witness, III <r95
For Better Sleep
“Everything I am able to perform is due to the Quranic

chapter Ya Sin”
Coming back to our core discussion, one of the best
times recommended for the recitation of Ya Sin is before a
person goes to sleep. Similarly, reading 14 salawats before
and after the said chapter, with the intention of calling
upon the 14 Masoomeen (as) as intermediaries between
the reciter and God, serves to enhance the effectiveness of
this Quranic supplication. We are also advised to offer the
spiritual rewards of the recitation to the holy souls of the 14
Masoomeen (as) as a humble gift. This act further amplifies
the effect of our prayer.
Other ahadith tell us to recite the said chapter once in the
morning and then again at night. When recited at bedtime,
it yields numerous advantages. If we preserve our ritual
purity and observe the other recommended conditions,
it even affects our journey in the dream realm. In short,
consistent recitation of this chapter, especially for the
attainment of spiritual elevation and divine proximity,
carries countless results.
One important point is that if a person lies down to sleep
and recites the said Quranic supplication only to get up
again for any reason, there is no need to recite the Quranic
chapter again when he returns to bed. Similarly, if an
individual finds himself unable to sleep, or he must remain
awake for one reason or another, all he has to do is recite
96\ III the chapter at its regular time (the time he usually sleeps
CHAPTER
every night) and this will be considered the “recitation

before bedtime.”
The recitation of this chapter might seem a daunting task
at first but one must ignore the temptation of abandoning
it. After a few nights, one realizes that he or she is now able
to recite Ya Sin from memory and, thus, the job becomes a
lot easier.1
Interestingly, all Quranic chapters recommended for
recitation before sleep hold a particularly sweet harmony.
This characteristic renders them somewhat comparable to
lullabies, divine lullabies that sweep away anxiety and bring
tranquility to the children of Adam (a). In the western
world, experts advise people to listen to soft music before
going to bed. Research shows it to be effective in inducing
sleep. Truly, the immense depth of understanding human
psychology that divine leaders enjoyed leaves us awe-struck.
The prayers they have suggested for sleep are complete in all
forms, whether it is their content, length, or the harmonic
cadence of their words.
d. The Quranic Chapter Al-Qadr: It is difficult, indeed
impossible, to humanly fathom the greatness of this
Quranic text. Imam Sadiq (as) is reported to have declared
that the recitation of this chapter during the daily ritual
prayers, the most important of Islam’s obligatory acts of
worship, results in their acceptance by the Almighty.2
1. Muta>allah-i QuranT, pg. 277 '\

2. Bihar al-Anwar, vol. 92, pg. 330 < 97 >
k A
S,'
For Better Sleep
According to various narrations, every time Imam ‘Ali (as)

met one of his followers, he would comment, “May Allah
bestow his mercy upon he who recites Inna Anzalna-hu
(i.e. the chapter Al-Qadr).”1
There is a long list of advantages attributed to the
recitation of Al-Qadr. Some of them include remission of
sins,2 repayment of debts,3 acceptance of prayers,4 becoming
beloved amongst people5 and longevity.6
The Immaculate Imams (as) have advised the recitation
of this particular chapter for various times of the day. One
of these recommendations pertains to its recitation before
bedtime. In a tradition narrated from Imam Baqir (as), it is
reported that he said, “He who recites this chapter before
sleep as well as in the morning, renders the Protected Tablet
(upon which the acts and destinies of all creations are
recorded) full of good deeds (for himself).”7 Imam Baqir’s
illustrious son, Imam Jafar al-$adiq (as) is recorded to have
said, “If a person recites this chapter 11 times before going
to sleep, God appoints 11 angels to watch over him during
the night and protect him from the evil of all devils.”8
e. The Quranic Chapter Al-Waqiah: Having a correct
1. Ibid, vol. 92, pg. 331
2. Ibid, vol. 92, pg. 330
3. Ibid, vol.92, pg. 331
4. Ibid. vol. 92, pg. 330
5. Ibid
6. Ibid, vol. 92, pg. 331
7. Ibid, vol. 92, pg. 332
< 98 > 8. Ibid, vol. 76, pg. 210
L- V '
CHAPTER
worldview is a crucial element that contributes towards

our sense of peace and harmony. A person who does not
believe in the Hereafter, for instance, reacts in a completely |
different manner when faced by worldly problems than
a person who does believe in life after physical death. A
true believer who fulfills his duties diligently, while facing a
thousand trials and difficulties, is able to act in this manner
due to the solemn conviction that his actions will lead him
to paradise and away from hellfire. If he denies himself the
basic pleasures of this worldly existence, he does so because
in his mind such restraint will deliver him boundless
benefits in the afterlife.
In short, the tranquility experienced by true and virtuous
believers is a direct result of their deep faith about the
existence of God and the Hereafter. The recommendation
of reciting Qur’anic chapters such as Al-Waqiah at bedtime
may be because they remind the reader of Judgment Day,
a concept that puts all worldly problems and troubles into
a grand cosmic context, thereby dispelling their bitterness
and alleviating their pain.
A tradition from Imam Sadiq (as) reports: “He who |
recites the Quranic chapter Al-Waqi’ah every night will
meet God in a manner that his face shall radiate spiritual
light like a full moon.”1 In another hadith by the same imam,
the recitation of this chapter during the night that precedes
Friday has been highly recommended, the results of which
1. Ibid, vol. 92, pg. 307
For Better Sleep
include being bestowed with Gods love, attaining the

love of Gods creation, freedom from worldly difficulties,
emancipation from the trappings of poverty and, most
importantly, winning the friendship of the Commander of
the Faithful ‘Ali (as) .l Obviously, if reciting this Surah once
every week promises us such wondrous consequences,
then reciting it every day would definitely be even more
fruitful. The author personally knows several pious people
who have consistenty recited this Quranic chapter and
have, therefore, experienced great benefits in spiritual and
worldly matter. Although it is not our intention to overly
emphasize the material benefits of Quranic text, but we
mention whatever exists simply because such advantages
are sometimes more interesting for a certain section of
society.
f. Musabbihat: The Quranic chapters AI-HadTd, Al-Hashr,
Al-Saff, Al-Jumah and Al-Taghabun are collectively called
the Mu$abbihat. The reason behind this nomenclature is
that all these Surahs begin either with the word Sabbaha
or the word Yusabbihu , both derived from the same
root form meaning “to glorify.” It has been reported that the
Holy Prophet (s) would not sleep until he had recited all
these chapters.2
We especially recommend the recitation of Surahs for
people who love and cherish the Imam of our time (a).
r '"! 1. Ibid
<100 / 2. Ibid.vol. 9t2.pg.312
K'-4 L-
CHAPTER
It has been narrated that Imam Baqir (a) said, “He who
recites these chapters before sleep (every night) will not die
unless he has met the Qaim from amongst the progeny of
Muhammad (s), and if he dies (before meeting the Qaim)
then he shall be within the proximity the Holy Prophet (s)
3. General Supplications
General supplications are prayers that are neither part of
the Holy Quran's verses and chapters, nor are they recited
for any specific purpose. These supplications are numerous
in number. We shall limit ourselves to mentioning only
four of them.
a. Istighfar (Ritual Declaration of Repentance): In
the narrated traditions of the Holy Prophet (SAW), the
Istighfar is described as “the best supplication”,2 “the averter
of calamity”,3 “the perfume of a person's soul”,4 “the elixir
that cures grief”5 and “a source of increment within an
individuals sustenance.”6 Therefore, one of the best times
for us to engage ourselves in this prayer is right before
sleep, simply because we are more prone to fear, stress and
spiritual anxiety at that particular time.
However, the principle benefit of this invocation is that
it leads to the forgiveness of sins. Keeping this in mind,
1. Ibid, vol. 76, pg. 201
2. MTzSn al-Hikmah, Tradition no. 15085
4.t Ibid, Tradition no. 15088
6. Ibid, Tradition no. 15121 -101 >
l-V
For Better Sleep
and knowing that a true believers greatest concern is the

position he will hold in the afterlife, this specific prayer
calms the heart and provides assurance to the reciter that
he will be able to avoid the Hellfire. Narrated traditions that
recommend this supplication for bedtime are seen to focus
on this very outcome. For instance, in a hadith of the Holy
Prophet (SAW), it is reported that he said, “If a person
recites the prayer Astaghfirullah alladhi la ilaha ilia hu al-
HayT al-Qayyum wa Atubu ilayhi three times in his bed
(before going to sleep), then all his sins will be forgiven
even if they be as innumerable as the foam that floats upon
the surface of the ocean, or the leaves of all the trees, or all
the grains of sand, or all the days of this world Similarly,
in a tradition from Imam $adiq (as) we are told, “If a person
asks the forgiveness of Allah (by saying Astaghfirullah)
100 times while he lies in his bed (at night before going to
sleep), then his sins shall shed offlike leaves falling off a tree
(in autumn).”2
b. La ilaha illallah (the declaration of Allahs absolute
unity) - The narrated traditions of the Ahl al-Bayt (as) are
full of praise for this particular supplication. Within some
of them it is named the “best of all worship,”3 while others
call it “the price of heaven,”4 and yet others dub it “the

2. Ibid, vol. 76, pg. 192
r'' 3. Ibid, vol. 93, pg. 195
< 102> 4. Ibid, vol. 93, pg. 196
CHAPTER
fortress of God.”
Even though this prayer may be recited at any time,
its particular recitation at bedtime matches well with the
spiritual and psychological condition that an average
human being experiences before going to sleep. Imam
$adiq (as) is quoted to have said, “God creates a house in
heaven for anyone who recites La ilaha illallah 100 times
while lying in his bed (at night before sleep).”1
c. The Prayers of Sayyidah Fatimah al-Zahra - Imam $adiq
(as) is reported to have said, “Every time one of you lies
i
down to sleep, an angel of great grandeur and a devil of great

obstinance quickly come to his side. The angel addresses
him saying, ‘End your day with virtue and begin your night
with virtue.’ Similarly, the devil addresses him and says,
‘End your day with sin and begin your night with sin.’ If
the person in question answers the angel’s call by reciting
the words Allahu Akbar 34 times, Subhan Allah 33 times
and Alhamdulillah 33 times, then the angel will cast away
the devil and protect the person in question throughout
the night. Upon waking up, the devil will quickly return
once again and repeat what he had said previously. The
angel, too, will repeat his call. Thus, if God’s servant were to
remember God once more in the manner he did during the
night before, the angel would cast away the devil yet again
and the Almighty would record the reward of a complete
1. Ibid, vol. 76, pg. 192

For Better Sleep
night spent in sincere worship for the person in question.” 1

Therefore, the recitation of Sayyidah Fatimah al-Zahras
prayer has three basic benefits. One, the reciter gains the
protection of an angel; two, he receives the reward of a
night in vigil; and three, the devil is not allowed to come
near him.
The Sacred Messenger (SAW) had taught this invocation
to his beloved daughter Fatimah (sa) so that she may whisper
it before her sleep every night. When the Commander of
the Faithful ‘Ali ibn AbTtalib (as) informed the Holy Prophet
(SAW) about the difficulties of Sayyidah Fatimah’s daily
tasks and chores at home, the Holy Prophet taught this very
supplication to the said couple in order to alleviate their
problems. He is reported to have declared, “Now I shall
teach you something that is more beneficial for you than a
servant who would help you out around the house. When
you lie down in your beds (to sleep), recite Allahu Akbar 34
times, Alhamdulillah 33 times and Subhan Allah 33 times.”2
The composition of this supplication holds deep meaning.
The phrase “Allahu Akbar” conveys the unparalleled
greatness of God and provides the believer strength of heart
and confidence in his Creator. “Alhamdulillah” concentrates
a believers attentions towards the bounties and beauties
of the Almighty, thus freeing him from narrow and
pessimistic perspective. Finally, “Subhan Allah” reminds the
1. Ibid, vol. 76, pg. 209

c 1U4 > 2. Ibid, vol. 76, pg. 194
l ,,J
CHAPTER
reciter of the omnipotence of God and His limitless power

and perfection, therefore fending off negative thoughts and
doubts about His divine mercy and beneficence.
d. Salawat (Ritual Salutations upon the Prophet and His
Sacred Progeny) - To understand the benefits and spiritual
treasures of this supplication, one should definitely look
through the book Salawat; The Key to Unlock all Problems.
This prayer is from amongst the invocations recommended
for bedtime. The Holy Messenger of Islam (SAW) is quoted
to have said, “O’ Ali, when you lie down to sleep, recite the
Istighfar and send Salawat upon me...”1
The late Muhaddith Nurl narrates an interesting story
about reciting this prayer before sleep. He writes, “A person
promised himself to recite a specific number of Salawats
before going to bed. One night he saw the Prophet of God
(SAW) in his dream. The Prophet entered his house and
came into his room. Due to the Sacred Messengers holy
presence, the whole place became lit with spiritual light and
the night turned into day. The Holy Prophet (SAW) turned
to the person in question and said, ‘Where are the lips that
sent salutations upon me?5 The man moved forward and
kissed the Prophet’s forehead and face. At this point, the
degree and intensity of sheer happiness caused the man to
wake up. Immediately he turned to his wife and told her
the whole story. Their bedroom was still aromatic with
the sweet scent that had permeated his dream. It was as if
1. D3r al-SalSm, vol. 3, pg. 114 <105>
For Better Sleep
someone had spilt a bottle of musk and perfume. Even the

mans lips smelled sweet. This aroma lasted another eight
days and everyone could easily experience it.1
1. Ibid, vol. 2, pg. 188

CHAPTER 9: THE BED
Chapter 9: The Bed

Proper bedding is quite influential when it comes to the
quality of our sleep and it is highly advised that we take
an adequate amount of care when choosing them. The
following points are important:
1. The bed must be neither too hard, nor too soft. If it
is excessively firm, it will cause discomfort and prevent us
from falling asleep promptly. It might even lead to back
pain in the morning. However, a bed that is overly soft fails
to support the spinal cord during sleep. This also leads to
severe back problems while also making it more difficult to
wake up in the morning. Dr. Paknijad comments, “Spring
mattresses (and others like them) are a leading cause of
displaced spinal discs and sciatica.”1
2. Another very important factor to keep in mind is
the quality of our pillows. A correct pillow must not be
too high. Dr. Paknijad writes of the problems that such a
pillow can cause., “Large pillows cause undue stress upon
the neck and spinal cord. This can develop into neck and
1. Awwafln DSnishgah wa Akhirln Payamber, Vol. 17, pg. 234

For Better Sleep
spinal pains, alongside shoulder and arm ailments” He

goes on to explain, “Other symptoms brought on by using
such pillows can include dizziness and random whiteout of
the eyes”2
3. The cleanliness of ones bed is also crucial, and
maintaining a hygienic pillow is even more important.
Throughout the night our faces, mouths, ears, nose and
eyes remain in contact with our pillows. A dirty pillow will
automatically transfer filth to these sensitive areas of our
bodies. On the other hand, sleeping on clean and sanitized
pillows and sheets will naturally add to the quality and
comfort of our slumber.
4. We should not cover our heads and faces with quilts
and other forms of blankets while sleeping. If the head is
covered completely, it is difficult for the body to breathe
and access its needed quantity of oxygen.
5. Family members should each have their own specific
1 beds. This encourages them to maintain the necessary
degree of hygiene within their respective sleeping areas.
Additionally, the psychological association that develops
between them and their beds helps them get to sleep quickly
at night.
6. Family members should make their own beds. Sleeping
is a ritual, and the more a person participates in this ritual,
the better he or she is able to benefit from its outcomes.
r 1 1. Ibid, vol. 17, pg. 235

<108> 2. Ibid
L"V J
CHAPTER 10: MODESTY IN SLEEP
Chapter 10: Modesty in Sleep

Modesty is one of the foremost values within Islam.
This central theme influences all aspects of human life.
It governs how a pious Muslim dresses, socializes and
interacts with others. It even oversees his thought process.
In fact, modesty holds such a great standing within Islam
that even the most banal and animalistic aspects of human
life fall within its sway. We find that Islam tells its followers
to maintain privacy during the night, guarding themselves
against strange eyes. Similarly, it advises them to avoid
lustful gazes and complete nudity even during sexual
intercourse. This shows that Islam takes into account the
need for modesty even in the most intimate of places and
circumstances. For more information on this topic, please
read the book A Research into The Culture of Modesty by
Abbas Pasandldeh.
When reviewing the etiquette of sleep, we find that this
attention towards modesty continues to display itself. In
the Islamic point of view, modesty is not something that
we should exclusively adhere to during the day, but rather it
r^S
permeates our unconscious life as well, and remains pivotal <109 >
For Better Sleep
even during our sleep.

A virtuous believer needs to observe the following two
things while sleeping:
1. Not to sleep naked: The Holy Prophet of Islam is
narrated to have said, “God stops you from nudity. Thus,
have shame in front of the angels who are always by your
side. (Do not undress) except for three instances: one, for
going to the toilet, two, for Janabah (ejaculation, i.e. sexual
intercourse), and three, for bathing.”1
Lets also have a look at what contemporary research
has to say in this regard. “Studies have shown that sleeping
without clothes improves the quality of our slumber.
Therefore, your own skin forms the best nighttime pajamas
... Sleeping is a time when we are able to transcend and break
through the artificial restrictions that hinder us during our
days. Until a person frees himself, albeit symbolically, from
the trappings of daily life, he is unable to sleep soundly.
Therefore, try to sleep naked at least once. You may not be
able to give it up after that first try! However, if you feel
ashamed of doing so, or are overly sensitive to the cold, or
move around too much at night resulting in you getting out
from under your covers, or your bed is unsuitable for such
a practice, then it is not advisable for you to sleep in the
nude.”
The above quoted excerpt displays several key flaws:
a. As we said previously, the night is an essential part of
1. D3r al-Salfim, vol. 3, pg. 63
CHAPTER 10: MODESTY IN SLEEP
a human beings developmental journey towards perfection

and excellence. Therefore, it is a period of time that is
inherently attached to daytime life and cannot be separated
from it. As a result, we see that sleeping naked is nothing
but a practice in immodesty, a practice that influences a
persons soul and psyche.
b. For people brought up in an Islamic environment, or
any ethical environment for that matter, sleeping without
clothes is far more stressful and difficult than sleeping with
proper clothing.
The truth is that sleeping in such a situation is merely a
form of surrender to mans animalistic tendencies. If a few
people feel comfortable while engaging in such an act, this
does not mean that it should be advised to all others who
do not share such inclinations.
c. The incorrect and skewed world view of Western
thinkers leads them to erroneously believe that we are
completely alone while sleeping. Consequently, they see
no problem in being nude in private. On the other hand,
Islam tells us that we are always in the company of angels
and can never hide from the Almighty’s omnipresent gaze.
A pious believer who knows that he exists continuously in
Gods sight, cannot allow himself to indulge in and draw
comfort from nudity. Ayatullah Shaykh Kadhim Hair!
Yazdl, the founder of the modern Hawzah (or Islamic grand
university) in Qum and teacher to Imam Khomeini, often
said, “I immediately close my eyes even while dreaming I <111>
,____ _______ J
For Better Sleep
for if I come across a woman (whom Islam prohibits me

from seeing).” None of the above is something applicable
to Muslims alone. In fact, Christians and Jews also share
similar beliefs.
d. Sleeping, in the Islamic perspective, brings us to the
threshold of death. A pious believer is taught to remain
mindful of his or her eventual demise. Within this
parameter, a believer cannot feel comfortable while sleeping
in the nude.
2. The second important point to remember is that two
people should not, in normal circumstances, sleep under
one blanket. The Sacred Prophet (SAW) is quoted to have
said, “Two women should not sleep in one blanket unless
it becomes absolutely unavoidable ... and two men should
not sleep in one blanket unless it becomes absolutely
unavoidable.”1 Islam is a sophisticated and beautiful
!
system of life. It advises us not to sleep alone, but at the
same time tells us not sleep collectively under one blanket
either. Just as Islam wishes to protect us from pervasive
Satanic temptations that may attack us if we sleep alone, it
also seeks to shield us from similar temptations that may
present themselves if we sleep in groups.2
1. Ibid, vol. 3, pg. 70
2. The two pieces of sleep ethics mentioned in this chapter are only the tip of the
iceberg. Even more important is that a believer must remain steadfastly mindful
of God’s presence and authority while sleeping. He should not let himself go
into God’s presence polluted with sin and transgression. In a narrated tradition
of the Holy prophet (s), we are told that he said, “Have shame in front of God
in a manner that befits Him." The companions asked, “O’ Prophet of God (s),
CHAPTER 11: BODILY POSTURE DURING SLEEP
Chapter 11: Bodily Posture During Sleep

The body may assume four positions while sleeping: it
may lie flat down on its belly, may face upwards, may lie on
its right side, or on its left. To understand which position
best suits us at night, we shall briefly analyze all four of
these postures.
1. Sleeping on one's belly: This particular position has
been strongly discouraged within the traditions of the
Ahl al-Bayt (as). According to the Holy Prophet (SAW),
Satan and his minions prefer to lie in this manner.1 The
Commander of the Faithful Ali (as) terms it to be a posture
in which Satan, his followers and madmen sleep }
In fact, according to the sacred saints of Islam, this
particular position is so vile in nature that every Muslim
what must we do?" The Messenger replied, “If you wish to act (in this regard)
then you must not sleep until and unless you think of your own deaths, and be
accountable of your heads and what you hold within them (your thoughts), and
be accountable of your bellies and what they hold within them (your sustenance),
and remember your graves and how you shall turn to dust within them. He who
wishes (the pleasures of) the Hereafter must give up the bounties of this world."
(D8r al-lsiam, Vol. 3, pg. 276)
1. Ibid, vol. 3, pg. 79
For Better Sleep
is obliged to wake up a person who is sleeping this way.

Imam ‘Ali (as) is reported to have said, “No one should
sleep turned on his belly. If you see someone sleeping in
this position, wake him up and do not leave him as he is.”1
A few important disadvantages occur because of sleeping
in this posture:
a. Sleeping upside down puts undue and continuous
pressure on a persons rib cage and lungs. This results in
difficulty while breathing, which in turn causes a certain
degree of oxygen deficiency. As mentioned earlier, one of
the vital factors that determine the quality of sleep is the
abundance of fresh air and oxygen.
b. Similarly, this specific position places unwarranted
stress on an individual’s neck muscles. “Specialists in
physiotherapy note: A significant number of the cases of
muscular pain and discomfort within the neck area are
a result of how people sleep. This is especially true with
reference to sleeping upside down.” Researchers recommend
that placing a tennis ball in one’s front pocket while going
to bed can help a person quit the habit of sleeping in this
posture. The respected martyr, Dr. Paknijad, while quoting a
book published by the Organization of Iranian Orthopedic
Surgeons, wrote, “Sleeping flat on one’s belly is a leading
cause of neck and spinal cord pain.”2
c. The human genitals are constantly stimulated while a
r 1. Ibid
<114 2. AwwalTn DSnishgah wa Akhirrn Payamber, Vol. 17, pg. 235
k-
person remains in this position. Since the body and soul

are tightly linked, any change in the body instantly affects
the soul. As such, stimulation of this sort can arouse sexual
instincts and alter the path of our normal reasoning. Not
sleeping upside down can even be counted as one of the
instances of modesty within sleep, and can thus be added
to the previous discussion regarding modesty.
d. Researchers who study the phenomenon of “dreaming”
say that body posture forms one of the elements responsible
for the kind of dreams we experience during the night.
For instance, people running a high temperature may
see themselves burning in fire during sleep. Similarly,
someone sleeping in a confined area sees himself stuck
within a jail cell. Now, keeping in mind that the position in
question hinders respiration, causes back and neck pains,
and stimulates a persons sexual organs, it would not be
surprising if a person sleeping on his belly reports that he
has experienced many distressing nightmares.
Having understood all of the above, we begin to
comprehend the problem of certain Western thinkers
who have said, “The best position for sleep is the position
to which we are accustomed (i.e. upon ones belly). This
posture is habitual not only for humans, but for animals as
well. The reason behind the preferability of this position is
that it gives up a sense of security; a sense that is essential
for good sleep and must by no means be compromised.
Other than that, these habits are normally rooted in our
For Better Sleep
childhood days.”
If the best solution to every problem is simply continuing
with whatever is habitual, arguing that it originates in our
childhood, then what is the purpose of education, research,
and indeed the academic works of these Western thinkers?.
What need is there to read and follow the opinions of
these scholars, when the best path is to follow our habits
and instincts? It is clear that habits may be good or bad,
and that fixing bad habits is essential to our individual
wellbeing, even if such a fix would be difficult. Changing
one’s bad habit is entirely possible, even if it may seem to
be a tremendous task at first. The sacred responsibility
of teachers and guides is to help people overcome such
erroneous habits and, therefore, move closer to perfection.
Theorizing in favor of such harmful dispositions, giving
them academic and scientific credibility and asking people
to cultivate them even further, runs entirely contrary to this
said responsibility.
2. Sleeping on ones left side: In a tradition narrated from
the Holy Prophet (SAW), this position is considered the
manner in which “heretics sleep.”1 Likewise, Imam Ali (as)
is quoted to have said, “Kings and princes sleep on their left
side so that they may enjoy what they have eaten.”2
We have not yet been able to find within religious
narrations, a clear reason for the renouncement of this
1. DSr al-SalSm, vol. 3, pg. 79

posture. However, the above statement attributed to Imam

‘Ali (as) indicates that sleeping this way suits people who are
submerged in worldly desires and gluttony; a life style that is
not compatible with faith and virtue. One may experiment
with one’s own self. If we eat excessively, we will find that we
feel more comfortable sleeping on our left sides.
3. Sleeping straight upon our backs: The Holy Prophet
(SAW) and his rightful heir ‘Ali (as) have deemed this
position as the one in which divine prophets slept.1
Obviously, this shows that the posture in question is one of
the best manners in which a person can sleep. The foremost
feature of this position is the relaxation and peace that it
induces. Western researchers write, “The most comfortable
posture for sleep is indeed sleeping on ones back. This
position prevents snoring. If you wish to sleep soundly, with
adequate relaxation, while being able to breathe deeply,
then you should sleep lying straight on your backs .”
4. Sleeping on our right sides: This is the posture in which
the Holy Prophet (SAW) himself is recorded to have slept.2
It is even better to sleep on ones right sides while facing the
Ka bah. In the narrated traditions of the Ahl al-Bayt (a),
sleeping in this position while facing the Ka bah has been
highlighted and termed the “sleep of the pious believers.”3
Facing the Ka bah in such a posture, increasing the effect
1. Ibid, vol. 76, pg. 186; D3r al-SalSm, vol. 3, pg. 79

2. DSr al-Saiam, vol. 3, pg. 80
3. Ibid, vol. 3, pg. 79
For Better Sleep
m
of reciting nighttime supplications. This, in turn, induces a

strong sense of purity and spiritual elevation to a persons
soul.
<118 >
L~V-J
CHAPTER 12: THE REMEMBRANCE OF DEATH
Chapter 12: The Remembrance of Death

Sleep resembles death in many ways. Most of our physical
senses stop functioning as we lie out cold and stretched flat
upon of our beds, leaving our conscious lives behind much
like the dearly deceased. The Holy Quran draws the same
comparison and declares:
Allah takes the souls at the time of their death, and those who
have not died, in their sleep1
Likewise, the Holy Prophet (a) is recorded to have said,
“Sleep is deaths brother.”2 We even find such similes within
the writings of great Muslim sages namely Maulana RumI
and Khawajah ‘Abdullah Ansarl.
Building upon the same theme, Islams sacred saints have
used the given parallel to remind mankind of the impending
abyss that awaits them if they continue upon the path of
ignorance. As such, they have attempted to turn sleep into
a nightly exercise in self-discovery and spiritual awakening.
Imam $adiq (a) is narrated to have said, “Sleep is deaths
1. The Holy Qur§n, Chapter Al-Zumur, Verse 42

2. M7z3n al-Hikmah, Tradition no. 20613 <119 >
For Better Sleep
brother. Thus, use sleep to understand death, for after it

there is no chance of return, nor is there any opportunity
to make amends ... Whenever you sleep, think of it as your
last day on this world.”1 In another place, the same Imam is
reported as having said, “When you lie to rest in your bed
... remind yourself that you will eventually die and that the
Hereafter awaits you.”2 3
Imam !Ali (as) is recorded to have drawn our attention
to the posture that people commonly have during sleep. He
is reported to have said, “Whenever one of you wishes to
sleep, let him place his right palm under his right cheek
for he does not know whether he would be able to wake up
from this slumber or not.”4
Apart from these ahadith, nighttime supplications are also
full of such comparisons. The Prophet (SAW) would recite
this prayer when he lay down to sleep: “O’God, by Your
Name I die and am resurrected.”5 Another supplication
narrated from the Messenger (SAW) says: “O’ God, protect
2. Ibid, vol. 76, pg. 190
3. The sage Luqman is reported to have declared, “O' my son, as you sleep so
thus you will die, and as you wake up so thus you will be resurrected” (Bihar
al-Anwar, Vol. 13, pg. 421). In a more detailed narration, the same sage is
reported to have said, “O' my son, if you have doubts about death, then give
up sleeping which, of course, you shall not be able to. And if you doubt the
truth of resurrection after death, then shun waking up which again you will not
be able to. Thus, if you ponder upon this matter you will realize that your life
$ resides in another entity’s hands. Sleep is like death, and waking up after it is like
) nL resurrection after death" (Bihar al-Anwar, Vol. 13, pg. 417)
r-^TI | 4. Bihar al-Anw3r, vol. 76, pg. 186

<120> 5. Ibid, vol. 76, pg. 218
me from Your punishment on the day when You resurrect

Your servants.”1
Similarly, the Holy Prophet (SAW) reportedly speaks of
the souls journey during sleep, and draws our attention to
the possibility that this journey may not end in the soul’s
return to our bodies: “O’ God, if you take away my soul
during sleep, then forgive it (for its trespasses), and if you
return it back then protect it as you protect your most pious
servants.”2
The Holy Messengers (SAW) recommendation that the
Quranic chapter Al-Takathur be recited before bedtime is
also connected for this chapter speaks entirely to death and
the Day of Judgment.3
The sacred saints have even utilized the daily and
apparently mundane ritual of waking up in the morning
in order to shake us out of our chronic state of spiritual
ignorance. They, by teaching us certain prayers and
supplication, have tried to realign our thoughts and actions
in a manner that they may become godly in essence. It is
narrated that when the Holy Prophet would wake up after
sleep, he would recite: “All praise belongs to Allah who
brings us back to life after having stripped us of it, and
indeed we shall be resurrected towards Him.”4 In another
1. Ibid, vol. 76, pg. 202

2. Ibid, vol. 76, pg. 186
3. Ibid, vol. 76, pg. 196
4. Ibid, vol. 76, pg.218
Ip
For Better Sleep
narration, he would recite this prayer: “Sanctified is He who

brings the dead back to life, and indeed He has power over
all things.”1 Likewise, the Prophets blessed great-grandson,
Imam $adiq (as) is reported to have said, “Whenever you
wake up, recite (this prayer): All praise belongs to Allah
who returned to my soul to me so that I may praise and
worship him”2
Having read these statements, one realizes that the
Prophet of God (SAW) saw sleep as a miniature version of
Judgment Day, while Imam $adiq (as) built upon the same
idea and emphasized the importance of being prepared for
that day of accountability.
These intense and deep teachings of the Ahl al-Bayt (as)
should awaken us to the reality of the world that surrounds
us, so that we teach ourselves to learn from the lessons
that lie clearly within our view but go unnoticed by our
pre-occupied hearts, thoughts and senses. Indeed, did
you think of sleeping and waking up as a practice session
for death and resurrection? Did you ever realize that you
enjoy a return to life after death every day and are given the
opportunity to make amends? This is an opportunity that
the dead long for with all their hearts but are denied for
eternity. Did you ever think that you were meeting death
at least once every single day? Surely, such a realization
can only be achieved through the spiritual channel of the
1. Ibid, vol- 76, pg. 203

2. Ibid, vol. 87, pg. 173
Ahl al-Bayt (as) and by way of thought and deep reflection

upon their sacred words and pure teachings. Therefore, it is
only befitting that we thank God for having bestowed upon
us this priceless bounty and focus on understanding these
teachings instead of wasting our time and effort upon the
products of foreign cultures.t1
An Answer to a Common Question

Some people might say that thinking of death would
inadvertently induce a sense of fear and stress and thus strip
a person of his ability to fall asleep at night. To answer this
point, we would say that death is indeed fearsome, but only
for people who have no faith in the Hereafter. However, for
the pious believer, death is a source of comfort and bliss.
When a virtuous believer ponders upon death, his thoughts
lead him to ponder upon God Himself, and thinking of
God is the only true path to tranquility. On the other hand,
remembrance of death is effective in removing a truckload
of negative thoughts that may litter an individuals mind, e.g.
thoughts about hatred and revenge, or thoughts polluted
with animosity and jealousy, or other stressful thoughts that
are a bi-product of worldly desires. Furthermore, thinking
of death itself is not something that causes anxiety. What
causes us anxiety is the imminent result we believe will
follow after we depart this world.
So, let us look at some positive thoughts about death and
1. Although this does not mean that we should not read their works and
viewpoints, or utilize them for furthering our knowledge. <w>
Lv-1
For Better Sleep
the afterlife, so that we may better comprehend its role in

providing us with spiritual and psychological harmony and
relaxation:
1. “I shall eventually die (leaving behind all my wealth

and riches), so why should I be angry with my dear friends
over petty financial matters?”
2. “I shall eventually die (leaving behind all my wealth
and riches), so why should I allow myself to get agitated
over not having enough income?”
3. “I shall eventually die (leaving behind all that I have
worked for), so why should I compromise my spiritual
health simply to attain a certain post or promotion?”
4. “I shall eventually die (leaving behind all wishes and
passions), so why should I allow lustful ambitions to ruin
my lifes content?”
5. I shall eventually die, so is not it better to spend my
days in obedience of God?”
6.1 shall eventually die (leaving behind all my wealth and
riches), so why not spend a portion of my wealth helping
the poor and needy?”
7.1 shall eventually die, so why should I not focus on the
positive aspects of life, like the virtues of my spouse, rather
than concentrating on the negative aspects?”
1241
CHAPTER 13: SELF-ACCOUNTABILITY
Chapter 13: Self-Accountability

Critically reviewing ones daily actions is a natural result
of remembering death at bedtime. Such a review is called
MuhSsibah, or self-accountability in Islamic ethical texts.
In the narrated traditions of the Ahl al-Bayt (a) great
emphasis is given to this particular practice. Imam Kadhim
(as) is reported to have said, “He who does not hold
himself accountable everyday is not from amongst us.”1
Imam Zayn al-Abidin (as) is narrated to have declared self
accountability as an essential prerequisite for proper living.
In this regard, he is reported to have said, “O’ Children of
Adam (a), you shall remain perpetually upon (the path of)
goodness and virtue as long as you remain sincere counsels
unto yourselves and indulge in regular self-accountability”2
To gain a greater understanding of this concept, let us
refer to the following hadlth of Imam ‘Ali (as) where he is
reported to have explained the details of this process.
“When a person turns his night into morning and (then)
turns his day to night, he should realign his attentions to
1. MTzfln al-Hikmah, Tradition no. 3845

For Better Sleep
his own self and say, ‘O’ Self, you have passed this day and
it shall never return. The Almighty will ask you how you
brought it to an end. What acts did you indulge in? Was it
spent thinking of God and in His praise and thanks? Did
you pay your believing brother his due rights? Did you lift
the heavy weight of sorrow from his heart? Did you take
care of his wife and children when he was away? Did you
cater for the families of your deceased friends? Did you
use your influence to stop people from speaking ill of your
believing brother? Did you go to the aid of a Muslim? What
did you do for him?> (Having asked these question,) he
should count the deeds he had undertaken (that day). If
he had committed a pious act, then he must thank God
for it and for granting him the ability to indulge in such a
practice. And if he had sinned or made a mistake, he must
ask the Lord for forgiveness and seriously resolve never to
repeat the thing in question.”1
Self-accountability is not limited to any specific time.
In fact, it is advisable whenever a person is able to do so.
However, as the above-mentioned hadlth points out, the
best time of such an activity is at the end of the day. Imam
$adiq (as) is narrated to have highlighted the same issue
saying, “Whenever you go to bed, think of the food you
have eaten and the things you have earned.”2 In another
tradition we find similar subject matter from the same

r ^
< 126? 2. Ibid, Tradition no, 3844
LV-
CHAPTER 13: SELF-ACCOUNTABILITY
Imam (as). In answer to a person who sought advice, Imam

Sadiq (as) said, “Whenever you go to bed, think of all the
virtue and vice you have earned, and all the pure and the
impure that you have spilled into your stomach.”1
Furthermore, within the above-narrated traditions, it
is interesting to see that the Immaculate Imams (as) pay
special attention to the kind of food and livelihood that a
person earns for himself. This demonstrates that food and
sustenance play a particularly important role in a human
beings spiritual development.

For Better Sleep
Chapter 14: The Duration of Sleep

Now that we have discussed self-accountability, our
exploration of Islamic etiquette that relate to preparing
oneself for sleep has ended. The topic we will now discuss
pertains to the amount of sleep that we all need.
There are two points to remember in this regard:
1. In the narrated traditions of the Ahl al-Bayt (as),
excessive sleep has been strongly condemned. Let’s take a
look at some of these ahadTth.
a. The Holy Prophet (SAW) is reported to have declared,
“Protect yourselves from excessive sleep, for on the Day of
Judgment you will rise a pauper”1
b. Imam Baqir (as) is narrated to have quoted Prophet
Musas (as) conversation with the Almighty as such, “Musa
(as) said, ‘O’ God, which of your servants is most detested
by You?’ God replied, ‘The corpse by night and the useless
by day.”2
c. Imam $Sdiq (as) is reported to have said, “Excessive
sleep causes a person to lose both his world and his
1. Bihflr al-AnwSr, vol. 76, pg. 180

2. Ibid, vol. 76, pg. 180
CHAPTER 14: THE DURATION OF SLEEP
religion”1
d. Imam Kadhim (as) is narrated to have mentioned, “Do
not let your eyes get used to excessive sleep. For eyes are the
most ungrateful of a persons body parts”2
2. For better sleep, one must focus on its quality and not
on its quantity. Thinking that more sleep will leave us more
relaxed is a mistake. Researchers note that the negative
effects of excessive sleep is equal to not sleeping at all. First
of all, we need to get rid of this erroneous idea that The
more we sleep, the better This idea is similar to sayings,
'The more we eat the better* Eating excessively does not
make us healthier and more energetic. In fact, it does the
exact opposite. Therefore, we see that people who sleep
excessively end up with low quality sleep at night and lack
vitality and vigor during the day.
The quality ofsleep is the most important factor in fighting
fatigue. Studies have shown that 6 to 7 hours of good sleep
are more effective than 8 to 9 hours of light slumber. When
we read about people like Mustafa Chamran sleeping only
a few hours at night and still being highly active during the
day, there is no need to be amazed. The truth about their
secret energy source lies in the quality of their nighttime
rest.
3. Different people need different amounts of sleep. As
such, there exists no “one shoe fits all” solution. Children
1. DSr al-Saiam, vol. 4, pg. 27

For Better Sleep
definitely need more sleep than grownups. In fact, the

amount of sleep we need varies in accordance to our age,
the kinds of activities were involved in, the environment
we live in and the particular bodily conditions we enjoy. To
find out exactly how much sleep you need, you will have to
go through a trial period, so that you are able to discover
the number of hours that fit your specific circumstances.
Researchers explain that all people are different from
one another; individuals in their own right. Therefore, it
is necessary that we treat them with due academic respect.
We must always respect and cater for these essential
discrepancies. Some may believe that these differences
cause conflicts between individuals during their daytime
lives. Whatever the case maybe, the proposition in question
firmly stands true for our nighttime existence. These
differences reveal themselves very early during people's
lifetime.
A study carried out in California showed that some
newborn babies, contrary to previous beliefs, need at least
two and half times more sleep than others. They sleep 23
hours during the day, while other babies need only 10 hours
to achieve an equal degree of energy. Based on this research,
scholars realized that babies, like their adult counterparts,
experience high and low quality of sleep.
Jl Therefore, good sleep for you is sleep that leaves you
, completely refreshed, even if it is totally inadequate for
<130 > others. Unfortunately, public health organizations treat
people like a bunch of statistics, ignoring their inherent

individuality. Therefore, we see them publishing public
service messages and pamphlets about sleep that propose a
single solution or model for all people.
The truth is that our respective biological clocks, the
timekeepers of all our bodily functions, all act in different
ways. Since they do not tick in unison, there is no point in
trying to synchronize them to one preset pattern.
So, it is obvious that we must discovery the type and
amount of sleep that fits our own unique make-up. Only
then can we know how much sleep we require, and thus
calculate what exactly equates to sleeplessness in our
particular case. However, what criterion should we use to
discover this magic number? A correct criterion should
be one that matches our specific conditions, not just some
generalized average. Having understood this, we begin to
realize the importance of such an individual analysis.
It is completely wrong for us to imitate others in such
matters. If we read that Napoleon used to sleep a mere five
hours at night, this piece of information does not mean that
we should start doing the same from now on.
One must remain wary of oversleeping, but at the same
time he or she must remain mindful of the required daily
dose that he or she needs. Allamah Tabafabai, in a wise
statement regarding people who cut down on their required
sleep so as to achieve a higher degree of success, says, “Great
and successful people did not become this way by cutting <131 >
I Lv.-j
For Better Sleep
down on their sleep. Instead, they achieved such greatness

by effectively utilizing the hours they had at their disposal
when they were awake.”
A group of students asked Ayatullah GulpayganI about
how many hours they need to spend studying and how
many they should allocate towards sleep. The great sage
simply replied, “Study when you are awake!” What he
meant was that we don’t need to decrease our nighttime
slumber in order to study better; rather we should plan and
use our waking hours to optimize our academic efforts.
4. Most people who suffer from excessive sleep are also
deeply distressed by this problem. They might have tried
hard, although unsuccessfully, to give up the habit. One of
the key causes behind such a failure is that these people
fall short of addressing the fundamental factors that lead to
oversleeping. They end up like a person who wishes to stay
awake but, simultaneously, eats a bunch of sleeping pills as
well.
One of the most important factors in this regard is food.
Overeating, which has become a way of life in our times,
translates into oversleeping. In a narrated tradition of the
Ahl al-Bayt (as) we are told, “Do not overeat, for if you do
then you will resultantly drink too much liquid, and then
as a consequence you will end up sleeping excessively.
J) Subsequently, you will become loathsome in the eyes of
God.”1 One easy and effective way to stop the vicious cycle
/\
r -----------------------
< 132 > 1. D3r al-Saiam, vol. 4, pg. 32
L.
v
of oversleeping is simply paying attention to the amount

of food we are eating for dinner. This method is entirely
more logical than the one employed by people who seek to
forcefully cut down on their sleep.
In short, excessive sleep is extremely detrimental and
zaps us of our natural energy and vigor, and for this reason
must be eliminated. However, we should not act childishly
and end up denying ourselves the required amount of
healthy sleep either. On the other hand, the amount of
sleep every individual needs varies from person to person.
Therefore, each of us must strive to discover his own
particular optimal sleep pattern through a process of self
experimentation. At the same time, we must also focus on
eliminating all intrusive factors that increase our inclination
towards slumber, the top amongst them being an excessive
indulgence in food and drink.
For Better Sleep
Chapter 15: Remembering God While Waking up

Remembering God as the first thing after we wake up is
just as recommended as remembering Him as the last thing
before going to sleep. The Holy Prophet (SAW), whom God
created as the perfect example for all humankind, would
recite this prayer whenever he woke up in the morning: “All
praise belongs to Allah who gave me life after my death;
indeed my Lord is all-forgiving, all-appreciative”1
In another tradition, it is narrated that the Sacred
Messenger (SAW) would supplicate after he had risen from
his bed in this
manner: “0* God, I ask You for the best of this day, its
light, guidance and its bounty, its purity and its health. 0*
God, surely I ask You for the best of it, and the best of what
it holds within itself, and seek Your protection from its evil
and the evil of what its holds within itself.”2
Similarly, the Holy Prophet is also recorded to have
fallen into ritual prostration, expressing his unrestrained
servitude to the Almighty, immediately after waking up

2. Ibid
CHAPTER 15: REMEMBERING GOD WHILE WAKING UP
. This act, apart from the numerous spiritual benefits it

entails, is also effective in avoiding the ill effects of standing
up abruptly after having laid down for a long time. The
respected martyr, Dr. Sayyid Ritfa Paknijad, explains this as
thus: “Standing up abruptly from ones bed is dangerous for
the human heart. If modern science tells us today to remain
seated for a short while after standing up, we find Islam
encouraging us to perform the ritual prostration between
waking up and eventually standing upright.”1
Chapter 16: A Checklist for Better Sleep

In order to achieve practical results from having read
this book, we have prepared a checklist of things that the
reader can fill out so as to gauge his or her current situation
with regards to sleep. The first column displays the “desired
scenario”, whereas the second is to be filled out showing
the readers current status. By using this table over a period
of time, the reader can keep track of whether or not, and |
with what speed, he or she is getting closer to the desired
benchmarks that characterize “good” sleep according to
this book.
1. AwwafTn Danishgah wa AkhirTn PaySmber, Vol. 17, pg. 138 <135 >
J
For Better Sleep
Desired Scenario Current Status

1. Adequate food at dinner time
2. Adequate space between dinner and
bedtime
3. Not eating stimulants dose to bedtime
4. Brushing one’s teeth
5. Going to the toilet before sleep
6. Washing your hands before sleep
7. Performing the ritual minor ablution
(wadu) before sleep
8. Adequate oxygen and temperature
within our sleeping area
9. Not sleeping alone
10. Lowering the lights gradually when
wanting to sleep
11. Not having stimulating pictures in
our bedrooms
12. Paying attention to the importance
of nighttime sleep
13. Paying attention to the pre-noon
siesta (qaylulah)
14. Not sleeping between Fajr time and
sunrise (Bayn al-TalO'ayn)
15. Not sleeping early in the day
16. Remembering God before going to
sleep (reciting the Qur’an, supplications
and Sayyidah Fatimah’s rosary beads)
17. Choosing an adequate bed
18. Exercising modesty while sleeping
19. Paying attention to correct posture
during sleep
20. Remembering death before sleeping
21. Choosing an adequate amount of
hours to sleep
22. Remembering God after getting up
in the morning__________________
:•

For Better Sleep Ghulamreza Abhari

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

For Better Sleep Ghulamreza Abhari

Uploaded by

Copyright:

Available Formats

F©r

IN THE NAME OF ALLAH,

For Batter Sleep

ALL RIGHTS RESERVED AND RECORDED FOR THE PUBLISHER

c. Washing Your Hands Before Sleep 37

Chapter 10: Modesty in Sleep 109

In the name of Allah, the Most Beneficent,

This book deals with the etiquette of sleep in accordance

honorable martyr Dr. Sayyid Rida Paknijad \ author of the

may be found therein. We believe that, without doubt, one

scholars to take the initiative and dedicate themselves

Chapter 1: The Need for Sleep Etiquette

The very first question that faces us when we begin to

hours a day, 2 Vi days a week, 10 days a month, 4 months

3. The Step-By-Step Approach: Many people have trouble

Earth. As it starts to levitate in the air, it folds in its landing

and restlessness in sleep are amongst the most common

a.The Effects of Improper Sleep

i. Weakness and Ill-Health

to other causes are also directly related to sleep problems.

ii.Increase in Personal Failures

iii. Psychological and Emotional Problems

find himself bitter and depressed most of the time. This

iv.A State of Mental Confusion

to utilize their cognitive skills properly. Their power

vi. Accident Prone Behavior

calculated to be two times the number of accidents caused

vii. Loss of Natural Beauty

the injurious food that you ate.” 1

author to further strengthen his faith in the divine nature

Now that we have gained a greater degree of clarity with

1. The Holy Quran, Chapter: Al-Tawbah, Verse 40

Chapter 2: Good Eating Habits = Good Sleeping

to discuss the complete range of these etiquette, we will,

a. Do Not Miss Dinner

1. J5mi> al-Ah§dith, Tradition no. 43730

Prophet (SAW) is reported to have said, “Eat dinner, even

b. Avoid Excessive Eating

i 1. Ibid, Tradition no. 43731

metabolism will speed up, your digestive system will

1. Ibid, Tradition no. 43654

is recorded to have said, “From amongst the creations,

c. Eat Slowly and Calmly

we end up falling asleep later.

d. Maintain a Gap Between Dinner and Sleep

1. Mawsu>ah-i Ahadith-i TibbTyah, pg. 65

e. Do Not Consume Stimulants Close to Bedtime

Chapter 3: Health Issues Related to Sleep

We must remember that in the hours before we go to bed,

a person prays while having brushed his teeth, the reward

1. Ibid, Tradition no. 603

human hearts, which in turn leads to a state of calmness

b. Going to the Toilet

<; 34 .* 1. Ibid. Tradition no. 66

sleep as a linear and homogeneous process, studies have

discussion about going to the toilet before sleeping. If we

replace it with a norm that is compatible with the above-

c. Washing Your Hands Before Sleep

1. Ibid, Tradition no. 1295 < 37 V

your hands and cleanse them of this grease”1 Furthermore,

1. Ibid, Tradition no. 1294

Chapter 4: Utilizing the Spiritual Benefits of Wudu

apparent physical characteristics. The Holy Messenger

1. BihSr al-Anw3r, vol. 76, pg. 281